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3 1924 050 431 844 
 
THE WORKS 
 
 NOW EXTANT OF- 
 
 S. JUSTIN THE MARTYR. 
 
LIBRARY OF FATHERS 
 
 OF THE 
 
 HOLY CATHOLIC CHURCH, 
 
 ANTERIOR TO THE DIVISION OF THE EAST AND WEST: 
 
 TRANSLATED BY MEMBERS OP THE ENGLISH CHURCH, 
 
 VET SHALL NOT THy TEACHERS BE REMOVED INTO A CORNER ANY MORE, BUT 
 THINE EYES SHALL SEE THY TEACHERS. Isaiah XXX. 20. 
 
 OXFORD, 
 
 J. H. AND JAS. PARKEB, ; 
 
 F. and' J. RIVINGTON, LONDON. 
 
 MDCCCLXI. 
 
TO THE MEMORY 
 
 OF THE 
 
 MOST REVEREND FATHER IN GOD 
 
 WILLIAM 
 
 LOBD ARCHBISHOP OF CANTERBUBY, 
 PRIMATE or ALL ENGLAND, 
 
 FOBMliRLY REGIUS PROFESSOR OF DIVINITY IN THE DNIVERSITY OF OXFORD, 
 
 THIS LIBRARY 
 
 OF 
 
 ANCIENT BISHOPS, FATHERS, DOCTORS, MARTYRS, CONFESSORS, 
 OF CHRIST'S HOLY CATHOLIC CHURCH, 
 
 UNDERTAKEN AMID HIS ENCOURAGEMENT, 
 
 AND 
 
 CARRIED ON FOR TWELVE YEARS UNDER HIS SANCTION, 
 
 UNTIL HIS DEPARTURE HENCE IN PEACE, 
 
 IS 
 
 GRATETULLY AND REVERENTLY 
 
 INSCRIBED. 
 
THE WORKS 
 
 NOW EXTANT OF 
 
 S. JUSTIN THE MARTYR, 
 
 TRANSLATED, 
 
 WITH NOTES AND INDICES. 
 
 OXFORD, 
 
 J. H. AND JAS. PARKER ; 
 F. AND J. RIVINGTON, LONDON. 
 
 MDCCCLXI. 
 
PREFACE. 
 
 This Volume contains a translation of all the writings 
 of S. Justin Martyr now extant, of which the genuineness 
 may be regarded as unquestionable. The other works 
 which bear his name are most probably not written by 
 him, though some of them belong to the same age. On the 
 other hand, several treatises of his which were extant in 
 the time of Eusebius are now lost. To one of these he 
 himself refers ; a work ' against all Heresies :' his treatise 
 against Marcion is cited by S. Irenaeus : and both these 
 works are mentioned with commendation by Photius in the 
 eighth century. What we possess of the works of S. Justin 
 Martyr, as indeed of the Christian literature of the second 
 century generally, are but fragments saved from the general 
 wreck. It is important to keep this in mind, because it 
 shews us, that the Christians of the generations next after 
 S. Justin had ample materials for knowing and judging of 
 the doctrines held by him and other early writers, which 
 we do not possess. It shews also, that the Chi-istian 
 literature of that period was by no means exclusively 
 Apologetic. It was also, to a great degree, doctrinal, 
 practical, and controversial. It is from the predominant 
 character of the few relics which have been left us, as 
 well as the large proportion of works of an apologetic 
 kind, that this period has been regarded as the age of 
 Apologies. 
 
 The works of S. Justin here translated, then, are two 
 Apologies, addressed to the Emperors, and designed to 
 
 b 
 
11 PREFACE. 
 
 remove the objections alleged by the Heathen against 
 Christianity, and to plead for freedom from persecution : 
 and a Dialogue with Trypho and other Jews, arguing with 
 them, on their own grounds, that they ought to receive 
 our Lord as the Messiah. The value of these treatises is 
 incalculable, affording as they do, at a period so early, 
 a living picture of the relation of Christianity to Judaism 
 and Paganism ; while they exhibit the grounds on which 
 the Gospel was opposed and maintained; the doctrines 
 and system which were then held to be Christianity ; and 
 the lives, characters, and condition of the Christians them- 
 selves. 
 
 It is this fulness of information respecting the Christians, 
 combined with the early age at which S. Justin lived, and 
 the authority which his contemporaries and the writers of 
 the next generations attributed to his works, which paakes 
 them so valuable. After the brief Epistles of the Apo- 
 stolical Fathers, and a few fragments of other writers of the 
 earlier part of the second century, S. Justin is our first and 
 most trustworthy informant respecting the sub-Apostolic 
 Church. The date of his first Apology is placed by some 
 about A.D. 139; by others as late as A.D. 150: (the earlier 
 period is assigned as necessarily following from the names 
 and styles of the Emperors to whom it is addressed*, 
 according to the received reading; and as harmonizing 
 with the fact that events, as the revolt of Barcochab, the 
 Jewish war, and the death of Antinous, which occurred 
 between A.D. 130 and 136, are spoken as though they 
 were recent: the later period as coinciding with Justin's 
 own statement, that Christ was born one hundred and fifty 
 years before the time of his writing ''; while the spread of 
 Marcion's heresy of which he speaks" is incompatible with 
 an earlier date"*.) The martyrdom of S. Justin may be 
 placed about A.D. 166. Shortly before that event the 
 Second Apology was written. The Dialogue with Trypho 
 
 • c. 1. " c. 78. 31. 76. 
 
 "> c. 46. -i c. 26. 58. 
 
PREFACE. in 
 
 was published after the First Apology, and refers to it. 
 It is probable that S. Justin himself was born towards the 
 close of the first, or early in the secbnd century. 
 
 The author of these works then lived within the half 
 century following the death of the Apostle S. John. 
 But his means of information reached back into the 
 Apostolic age itself. He was acquainted with Christians 
 of advanced age ' of every race,' who had been believers 
 from their childhood. He was, moreover, a person of 
 inquisitive temper : and his life was spent in various 
 localities, and in intercourse and discussions with men 
 of all sects and opinions. He was apparently what we 
 should call an itinerant teacher. He was born in Samaria, 
 but in a Greek-speaking settlement, and of a Gentile 
 family ; the habits of the age, and the circumstances 
 of the world, when all the shores of the Mediterranean 
 were under one rule, and practically of one language, 
 led him to travel about from place to place. Before • 
 his conversion to Christianity, he had tested the various 
 schools of heathen philosophy. He had witnessed the 
 patient endurance of the persecuted Christians. After his 
 conversion he seems to have considered it his calling, 
 to endeavour to win from their errors^ ' men of every 
 nation,' Jews and Gentiles, and those who under the 
 name of Christians taught what was untrue ^ It was 
 when he was on a voyage that he met with Trypho : 
 Eusebius says at Ephesus : he lived some time at Rome ; 
 there he published his Apologies at long severed periods, 
 and received the crown of martyrdom. He had, therefore, 
 ample means of knowing what was the faith and practice 
 of Christians throughout the world in his own as well as 
 in earlier times. His honesty, his fairness, his love of 
 truth, and caution not to state any thing of which he 
 was not assured, are manifest throughout his works. 
 
 These reasons for confiding in the correctness of his 
 representations are confirmed by the fact, that he published 
 
 « T. c. 64. 82. 
 b 2 
 
IV PREFACE. 
 
 the Dialogue with Trypho as an assurance to the Jews 
 that his statements respecting the Christian doctrines 
 were true : challenging contradiction, if he had misrepre- 
 sented them. And his trustworthiness is attested by the 
 reliance placed on him by the writers who come nearest 
 to his own time. Besides Tatian, his contemporary and 
 disciple, S. Irenaeus, twenty years after Justin's death, 
 in one place cites his work against Marcion, and 
 in others adopts his words without mentioning his 
 name. Tertullian distinctly mentions him as one of the 
 most distinguished writers against heretics, and used his 
 writings in composing his own. S. Hippolytus refers to him 
 as one of the most esteemed teachers of the Church, and 
 designates him as ' Justin the Martyr.' Minucius Felix 
 seems to have copied from him. And Eusebius at a later 
 period sums up, as we may well suppose, the opinions 
 entertained respecting him, and attests the estimation in 
 which his writings were held as authentic descriptions of 
 the Christian Church of his age. In statements of fact, 
 therefore, respecting Christian, history and doctrines, 
 S. Justin may be regarded as most trustworthy. 
 
 These writings are now again translated, and placed 
 in the hands of English Churchmen, in the belief that 
 the study of them will not only be most edifying, as 
 giving a picture of the devoted lives of the followers of 
 Christ in those ages of persecution ; but also as evidencing 
 what their belief and practice was. We may thus also be 
 assisted in forming a judgment on points on which appeal 
 is made to S. Justin's writings, in connection with the 
 history of our Religion and of its documents. It is only 
 by reading the ancient worts themselves that a just opinion 
 can be formed as to the value of the existing evidence T 
 and also as to the degree to which we might fairly expect 
 more. 
 
 In respect to these subjects, it is important that a reader 
 should keep in mind the nature and object of these 
 treatises. They are apologetic ; addressed to unbelieving 
 
PREFACE. V 
 
 Jews and Gentiles. It is not their primary design to 
 instruct men in the faith or the practices of Christians. 
 The doctrines of our Religion are introduced incidentally 
 only; and we have no more reason to expect a full account 
 of them in S. Justin's writings, than in the ' Evidences' of 
 Paley. These works were intended to remove objections 
 to Christianity, and to induce Gentiles or Jews to believe 
 in Christ as their Saviour, and infallible Teacher. They 
 must first believe that an authoritative Revelation had 
 been made. Instruction in the matter of that Revelation, 
 except in its general character and outline, was reserved 
 for those who thus believed, and humbly sought to know 
 what they should think and do. 
 
 Hence it is not to be argued from S. Justin's silence 
 that he did not receive a given doctrine, or from his 
 partial allusion to it that he held no more respecting it 
 than what is thus slightly brought out. For instance, the 
 doctrines of the Divinity of our Blessed Lord, and His 
 Atonement, appear indeed in the Apologies, but in the 
 Dialogue with Trypho they become most prominent. 
 From the account of the Eucharist in the first Apology it 
 might be argued, that it was not regarded as an Oblation, 
 which in the Trypho we distinctly learn was the ease. 
 As it is plain how greatly any one would have erred who, 
 supposing that the Trypho had not been preserved, limited 
 Justin's faith to the indications in the Apologies; so may 
 we be reminded, that silence respecting any doctrine in 
 all these treatises does not imply that S. Justin did not 
 recognise it. Thus the effect of the sin of our first parents 
 on mankind just happens to be occasionally mentioned. 
 The doctrine of the need and efficacy of grace is rather 
 implied than expressed. There is no mention of Bishops, 
 or of the constitution of the Christian Society, or of the 
 distinction of Clergy and Laity. We know indeed from 
 other sources what the Christians of this age believed on 
 these subjects. And while S. Justin says nothing to con- 
 travene what we learn from thein, it is idle to argue from 
 
PREFACE. 
 
 his silence. The only question is, whether further in- 
 formation was to have been expected from writings of 
 this kind. It is manifestly important to collect the testi- 
 monies of the different authorities, and to compare and 
 combine what they severally assert. 
 
 Another characteristic belonging to Apologetic writings 
 is the introduction of illustrations and arguments drawn 
 from the opinions and admissions of those to whom they 
 are addressed. Many instances of this will be found. 
 Thus Justin meets the objections which the heathen 
 alleged against the Christian doctrine of the Son of God, 
 by reminding them that they themselves held that their 
 Gods had sons. He adduces many parts of their mytho- 
 logy and their rites as being imitations of the truth. He 
 alleges the doctrines of the philosophers as analogous to 
 Christian doctrines. And there is a disposition to illustrate 
 Christianity in the ideas and language of the prevalent 
 philosophy. 
 
 Again, it is to the apologetic character of his argument 
 with Trypho, of which the object was to induce the hearers 
 to believe in our Lord as the Messiah, that we are to attri- 
 bute the tone in which Justin in one place' speaks of those 
 who did not hold the Divinity of the Christ. That he himself 
 regarded this doctrine as fundamental and essential, is plain 
 from the whole argument of the Dialogue, which turns upon 
 it. But he would gladly have won Trypho at least to admit 
 the Messiahship of Jesus, and the consequent authority 
 of His teaching, even if he could not at once receive the 
 truth of His Divinity. He classes for the time the Ebion- 
 ites who denied it, with Christians, holds them out to 
 Trypho, in proof that his disbelief in our Lord's Divinity 
 need not hinder him from owning Him as the Messiah, 
 but concludes by declaring his own faith, and warning his 
 hearers that " Christ Himself bids us obey not the teaching 
 of men, but what had been foretold by the Prophets, and 
 had been taught by Himself." What S. Justin really 
 
 f Dial. 48. 
 
PREFACE. Vll 
 
 thought of those who erred from the faith, the general 
 tone of his writings sufficiently shews. 
 
 One point may be mentioned on which erroneous in- 
 ferences have been drawn from the silence of S. Justin ; 
 his knowledge and acceptance of the sacred books of the 
 New Testament. He refers to all the chief facts recorded 
 b}' the Evangelists, he cites largely the words of the first 
 three, and uses some expressions of the Gospel of S. John, 
 but without mentioning the number of the Gospels, or the 
 names of the Evangelists. He does not mention or cite 
 formally any other book of the New Testament except the 
 Apocalypse. But a study of his treatises will shew that 
 there was no occasion for him to do so. The method of 
 dealing with the unconverted, whether Heathens or Jews, 
 adopted by S. Justin, as by all the Christian Apologists of 
 the early ages, was not to put the Christian Scriptures 
 before them as the instrument of their conversion, or in 
 order to their learning the evangelical doctrines from them. 
 S. Justin states those doctrines, as shewing the way of 
 salvation : he cites largely from the Old Testament, to 
 evince the fulfilment of prophecy ; and from the practical 
 teaching of our Blessed Saviour, in order to shew what 
 the general character of Christian morality is. He sought 
 to convince men that Jesus of Nazareth was the Saviour 
 of sinners, and the Divine Teacher ; and in order to this 
 among other arguments the purity of His teaching was 
 exhibited. There was no need to adduce that of His 
 Apostles. The like phenomenon, very strange to modern 
 Christians, characterizes the writings of the other Apologists, 
 yet it is as certain as any historical fact can be, that most 
 of the books of the New Testament were well known and 
 used by the Christians of that age, and were the subject 
 of discussion in their controversies with heretics. Thus it 
 has been observed, that while those writings of TertuUian 
 which were designed for Christian readers are replete with 
 Scripture references and citations, his Apology, which was 
 for heathens, gives indeed an outline of Christian doctrine, 
 
VIU PREFACE. 
 
 and speaks of the Scriptures as the food of the Christian 
 soul, but cites the New Testament once only. As respects 
 the Epistles of S. Paul indeed, it will be seen that S. Justin 
 uses their peculiar expressions, and appears to have been 
 so familiar with them, that he naturally couches his thoughts 
 in the language of the Apostle. So he almost repeats the 
 Apostle's words respecting Abraham : he speaks of " the 
 Man of the Apostacy," "the man of lawlessness," (2Thess. ii.) 
 (T. c. 110.) He uses repeatedly the expression wganoroxos 
 T^j xt/o-smj, (Col. i. 15.) of our Lord. (T. c. 84. 85. 125. 138.) 
 Other instances will be found in the Index of Texts at 
 the end of this Volume. On the whole subject, reference 
 may be made to Mr. Westcott's very valuable work on the 
 Canon, pp. 109 — 205; and in regard to the references to 
 S. Paul, p. 202—5. 
 
 Further, S. Justin says, that the 'records of the Apostles' 
 were read in the religious assemblies of the Christians, 
 together with ' the writings of the Prophets.' This implies 
 that those records were definitely recognised books, and it 
 suggests that they were regarded as of divine authority, as 
 were the writings of the Prophets. Now there is no ground 
 to doubt that the documents which within thirty years 
 afterwards S. Irenseus maintained to be the four only 
 Gospels, were those which were read in the churches in 
 the days of S. Justin, which, he says, were written by 
 Apostles, or the companions of Apostles. 
 
 S. Justin does indeed mention circumstances which are 
 not recorded in our Gospels : as that our Lord was born in 
 a cave at Bethlehem, and that^e appeared at His Baptism. 
 Some of those circumstances, or something like them, occur 
 in apocryphal Gospels, and it has been argued that Justin 
 used those writings as authentic records. But the argu- 
 ment taken from the mention of the " cave" assumes, 
 without evidence, the falsehood of the account. S. Justin, 
 born in Palestine and at no great distance from Bethlehem, 
 would naturally learn the fact, if true, on the spot. But 
 there is every ground to believe it to be true. About 
 
PKEFACK. IX 
 
 70 years after the death of S. Justin, Origan states, " the^ 
 cave in Bethlehem where Jesus was born, and the crib 
 where He was swaddled, are pointed out." " This," 
 Origen says, " is notorious in the place, even among those 
 alien from the faith." Eusebius, before the Council of 
 Nice, relates, " even^ to this time, those who inhabit the 
 place, as from a tradition which came down from the 
 fathers to them, attest the fact to those who come to 
 Bethlehem to enquire concerning the spots, confirming 
 the truth by pointing out the field [probably, "cave'"] 
 where the Virgin deposited the Child which she bale." 
 Here we have not only the same tradition, but the fact, 
 that Christians already came to Bethlehem believing that 
 they should see certain known sacred spots. Adrian, by 
 desecrating the holy birth-place and tomb of Jesus, marked 
 their localities. The idols, by which he profaned the 
 places, transmitted the memory of the spot itself. His 
 act implies the current belief, when he profaned them 
 A.D. 119. For his sole object in desecrating them could 
 be to destroy places, already sacred. Hideous then as it 
 was, " the gi'ove of Thammuz or Adonis" which over- 
 shadowed it, and the idolatrous wailings over Adonis, 
 marked, during the 180 years from Adrian to Constantine, 
 the cave where Jesus was born. " In this land of many 
 and large caves," says Von Schubert', " as was seen in the 
 old Galilee, not only are the dwellings of men, (built 
 against the rocks, and in their windovvless state resembling 
 caves,) often united with a natural grotto, into whose natural 
 dome, enlarged only through the hand of man, a portion 
 of the rooms are prolonged, but yet oftener the caves are 
 used for cattle-stalls/- The grotto at Bethlehem, with its 
 
 8 0. Gels. i. 51. t. i. p. 377. ed. de la own statement that our Lord was 
 
 Eue. born " underground," (uttJi yriv.) 
 
 h Eus. Dem. vii. p. 343. '' S. Jerome Ep. .58. adPaulin.n.3. 
 
 ' &pTpov for hypoS, according to S. Paulin. Ep. 31. ad Sever, n. 3. 
 
 Eusebius's expression de Vit. Const. ' Eeiso iii. 17. " Grottoes are sta- 
 
 iii. 43. Tiji rrjs yevpiitreas ivrpif, " the bles in Bethlehem still." Stanley, Pal. 
 
 cave of the Nativity," (add. 41,) 153. Cotovicus mentions (p. 326.) 
 
 Casaub. Excre. 3. o. I. and Eusebius's the " exoisa in cautibus antra." 
 
X PREFACE. 
 
 large side-chambers, offered especial conveniences for this 
 purpose, in that the proper natural entrance (as you may 
 still see) led from the surface of the hill by an even path, 
 down to its lofty broad spaces. So that Justin Martyr was 
 intelligible to every one who knew the country, when he 
 spoke of Christ being born in a cave." 
 
 In regard to the kindling of thejvre, it has been noticed" 
 how in one and the same sentence S. Justin relates this, 
 without alleging any authority; but the descent of the 
 Holy Spirit like a dove he states, that " the Apostles of this 
 same our Christ wrote''" Clearly, then, it was not upon 
 written authority that he rested the supposed fact as to 
 the^re. Probably then it was some floating opinion, which 
 S. Justin heard of in one form, the writer of the Gospel 
 used by the Ebionites in another. They agree only in the 
 supposed fact of the fire ; but S. Justin places it before 
 the Baptism, the Apocryphal Gospel after the Voice from 
 heaven. S. Justin speaks of it as being " kindled in the 
 Jordan," the Apocryphal Gospel as " shining round the 
 place." On this ground also S. Justin could not have 
 had his account from any Apocryphal Gospel", which we 
 know of. 
 
 An extract from our own Homilies will very well illus- 
 trate the way in which such statements may be made. We 
 find two such in one short passage : " Thirdly, ye have the 
 witness and testimony of God the Father, Who thundered 
 from heaven, and said. This is my dearly beloved Son, in 
 Whom I am well pleased; hear Him. Fourthly, ye have 
 the witness and testimony of the Holy Ghost, which came 
 down from heaven in manner of a white dove, and lighted 
 upon Him in time of His Baptism." (Homily on the 
 Nativity, p. 404. Ed. Oxon. 1859.) 
 
 The inexact citations from the New Testament, which 
 occur in S. Justin, are paralleled by those which he makes 
 from the Old Testament, both being manifestly derived 
 
 '" Grabe, Spicil, T. i. p. 39. » as seems to be stated below, 
 
 " Dial. M. 88. p. 184, n. 
 
PREFACE-. XI 
 
 from memory : though in the case of the New Testament 
 the inexactness is greater, owing to the circumstance that 
 the latter is cited in the way of illustration only, the 
 prophecies of the Old Testament as evidence. 
 
 The most important use of the writings of this early age 
 is to be found in the evidence which they afford respecting 
 the doctrines then held by the body of Christians spread 
 throughout the world. It is indeed to us a matter of the 
 highest concern to know assuredly what the truths were 
 which our Blessed Lord and His Apostles taught. And in 
 connection with what we read in Holy Scripture, and that 
 which the Church teaches from Scripture, the testimony given 
 by the Faith of the sub-Apostolic Church is invaluable. 
 The letters of the Apostles were written to persons who had 
 been previously taught, and manifestly were familiar with, 
 a certain body of doctrines; so that the slightest allusion to 
 a doctrine on the part of the writer was sufficient to remind 
 them of it. From this circumstance, and the absence of any 
 formal system of doctrine in the New Testament, doubts 
 are raised as to what the Apostles actually taught : their 
 teaching is represented as having been vague and in- 
 definite : the expressions of their writings are explained 
 away as metaphors, or accommodations, or exaggerations. 
 It is then, surely, a great advantage to us to see the 
 historical evidence which exists, external to and inde- 
 pendent of Holy Scripture, as to what the earliest 
 Christians throughout the world agreed in holding as the 
 faith, which they had received on the authority of our 
 Lord and His authorized Ministers. For it is impossible 
 that in so short a time the teaching of the Apostles should 
 have been universally corrupted among those to whom the 
 care and government of the Churches had been committed. 
 It will appear that the Christians undoubtedly believed, 
 that a certain body of positive objective truths had been 
 made known, which rested for their evidence not on 
 reasoning, but on the authority of Christ, through whom 
 they had been revealed ; and, further, that these truths 
 
Xn PREFACE. 
 
 are substantially the same as the Church in all ages 
 has believed and taught, and confirmed by the most 
 simple and natural interpretation of the writings of the 
 Apostles. This consideration is grounded simply on the 
 historical evidence thus afforded to the Apostolic origin of 
 our Faith, without at all taking into account the Divine 
 guidance promised to the Church. 
 
 The reader will observe, that throughout these Treatises, 
 in describing the Christian doctrines, Justin sets forth not 
 his own opinion, but what was held and taught by the 
 body of believers. He plainly distinguishes such funda- 
 mental tenets from the points on which sound believers 
 differed; as the Millennium, or the allowableness of Jewish 
 Christians continuing to observe the Mosaic law: and again, 
 from the erroneous and blasphemous opinions of numerous 
 heretical sects, the disciples of which bore indeed the 
 name of Christians, but derived their doctrines and their 
 special designations from individual teachers, the authors 
 of their systems. The former class of differences are 
 recognised as permitted; while the errors of the heretics 
 were utterly repudiated by Justin, and the body in whose 
 name he speaks ; and those who maintained them, are 
 spoken of in terms of the strongest abhorrence, and with 
 them, he says, " we hold no communion." (See especially 
 the Dialogue with Trypho, chapters 80, 82.) 
 
 It is plain that here, and throughout S. Justin's works, there 
 is implied the existence of an organized Body of believers, 
 professing to be guided by the teaching of Christ and His 
 Apostles, and not by the doctrines or arguments of men; — 
 forming a definite society, and holding a definite faith. 
 We at once recognise the Church built on the foundation 
 of the Apostles and Prophets, and spread throughout the 
 world, which we see in its first beginnings in the Acts of the 
 Apostles and in their Epistles, and find afterwards described 
 so fully and distinctly by S. Irenaeus and Tertullian : — that is, 
 the Body of believers living in communion with, and under 
 the rule of, those who in their respective Churches had been 
 
PREFACE. Xlll 
 
 appointed by the Apostles, and the authorized Pastors of 
 the Churches who succeeded them, who moreover pro- 
 fessed to hold simply that which they had been taught as 
 revealed by Christ, and to be implicitly guided by the 
 writings and the public recognised teaching of the Apostles, 
 as opposed to the speculations, however specious, of merely 
 human teachers. This is the most marked and fundamental 
 distinction between the Church and heretics of whatever 
 class. The Catholic Christian regarded his faith as a 
 matter of external Divine Revelation ; the heretic held 
 what he held as a philosophy, into which, so far as they 
 happened to coincide, particular facts and doctrines of the 
 Gospel were admitted. But the test of truth in his view 
 was the philosophy, in that of the Catholics the Faith 
 revealed by Christ. S. Justin appreciated this distinction 
 the more from his own experience of the unsatisfying 
 results of human speculation and philosophy. 
 
 That Justin on the whole represented faithfully what 
 the universal Church of his own age held, we may feel 
 assured from the fact already noticed, his publishing the 
 Dialogue with Trypho, for the purpose of challenging 
 contradiction if he had been unfaithful in his repre- 
 sentations ; as well as fi-om the esteem in which his 
 writings were held by the Church of his own and the 
 following age. 
 
 It will fiirther be observed, that the question is not 
 affected by the opinions or the talents of the individual 
 writer, except so far as these may affect his character as 
 a witness to the fact of what Christians generally believed. 
 We do not read S. Justin's works, as we read those of 
 S. Athanasius, S. Augustine, or S. Chrysostom, on account 
 of the ability of the author, or his doctrinal precision, 
 or his deep insight into religious truth, but as a record 
 of facts respecting the Church of the second century. 
 An author may be mistaken in the details of his inter- 
 pretations of Scripture : in his criticism on Hebrew words, 
 on the origin of the Septuagint, or the true text of that 
 
XIV PREFACE. 
 
 or of the Hebrew Scriptures ; he may hold erroneous 
 notions as to the Gentile Philosophy or Mytholo'gy, and 
 yet he may be an invaluable witness to the Faith of the 
 Church. 
 
 It must be said fiirther, that erroneous notions or ex- 
 planations may be connected with revealed truths, without 
 impairing the revealed truth itself. It is very necessary 
 to keep in mind, that the doctrine of the Church is to be 
 distinguished from the views and theories formed respecting 
 it, no less than from the arguments by which Theologians 
 maintain it ; even though those views be widely spread 
 and generally received. For instance, it is quite certain 
 that the Church held most deeply the true Divinity of our 
 Blessed Lord, though many of the arguments by which 
 Justin would establish it from the Old Testament may 
 seem invalid, and based upon erroneous notions. We may 
 question with S. Augustine, whether the appearances re- 
 corded in the early Books of Scripture were those of the 
 Son Himself personally, as S. Justin, in common with 
 almost all Christian antiquity until S. Augustine, so stre- 
 nuously maintains, without detracting from the exceeding 
 value of his testimony to the great truth which underlies 
 his exposition : the personal Preexistence and Divinity of 
 the Word. 
 
 Neither, again, is it to be expected that we should find 
 in the writers of one age explicit statements upon points 
 of doctrine concerning which no question was raised until a 
 later period. Each age has its own ideas and phraseology, 
 and its own controversies. We may indeed reverently and 
 thankfully acknowledge the designs of Almighty God in the 
 fact, that in the luxuriant growth of wild speculation, which 
 sprang up around the Church of the second century, there 
 should have been anticipations of errors which at a later 
 time reappeared in more definite forms, or characterised 
 
 p See references in TertuUian de Arim. (Treat, ag. Arian.) p. 120, n. y. 
 Praesor. o. 14. p. 463, n. f. ed. 8. Disc. iii. ag. Arian. p. 418, n. h. 
 Dr. Newman's note on S. Ath. Counc. 
 
 \ 
 
PREFACE. XV 
 
 some specially energetic heresy; and that thereby, those 
 errors should have been, as it were, condemned by antici- 
 pation almost in the age of the Apostles. Thus Justin'' 
 mentions — and it is the only trace of its existence in that 
 age — the error which afterwards became the characteristic 
 doctrine of the Noetian or Sabellian Schools, and he 
 mentions it only to reject it. Still we have no right to 
 expect such anticipations of the doctrinal phaenomena of a 
 later period. We cannot expect, for instance, in S. Justin 
 precise statements of the theory of satisfaction in ex- 
 planation of the efficacy of our Blessed Lord's Atonement : 
 or an account of the corruption consequent on the Fall 
 exactly like S. Augustin's. We cjay well be satisfied, 
 if we find, as we do, statements which indirectly and in- 
 ferentially convey the same truth. 
 
 Lastly, it is obvious, and has often been remarked, that 
 there are ways of regarding revealed truths, and many 
 shades of expression which an early writer would not have 
 adopted, if he could have anticipated the inferences which 
 later controversies M'ould have elicited from them, or the 
 interpretations and almost technical meanings which would 
 thereby have attached to them. It is indeed a special gift, 
 when an early writer uses devotional precision of language 
 upon subjects, upon which error liad not yet sprung up. 
 Such are presaging spirits, who, by a sort of instinct, 
 foresee where the evil will burst forth. Minds, not gifted 
 with that marvellous intuition, often express themselves 
 the less guardedly, because they imagine no evil. The 
 Church has disused many phrases, not because they are 
 amiss, but because they may be taken amiss. Even the 
 most accurate writers used the word " mingling" to express 
 the closeness of union of our Lord's Divine and Human 
 natures. It was disused at last, having been abused by 
 the Apollinarians "■, as was o-ova(pej« by the Nestorians. 
 TertuUian speaks of " the innocent age" of children some- 
 
 1 Dial c 138 ■■ See on Tert. Apol. 2] . p, 48, n. h. 
 
 0. T. 
 
XVI PREFACE. 
 
 what incautiously in regard to Baptism', although fully 
 believing the transmission of original sin. S. Augustine 
 notices, that it was " through the Providence of God" that 
 S. Cyprian and his African Council so treated the question 
 of the Baptism on the eighth day, that " the Catholic 
 Church was already confuting the Pelagian heretics who 
 were to arise so long after'." So it has been remarked 
 with admiration how S. Athanasius writes "as precisely" 
 as if he had written after the Nestorian and Eutychian 
 controversies, though without the technical words then 
 adopted :" and the same writer* speaks of " those distinct 
 and numerous protests by anticipation against Nesto- 
 rianism." 
 
 Such careful precision of language was not the special 
 gift of S. Justin. His office was to win persons to the 
 Gospel, not to build up those who had been won. 
 Incidental expressions or arguments are to be interpreted 
 by his clear distinct enunciations of belief: his faith is 
 not to be called in question on account of some less care- 
 fully worded statements. The supposition, that wherever 
 in the Old Testament God is said to have appeared to 
 man, it was the Son Who so appeared, lasted on to the 
 time of S. Augustine. It is used as an argument of the 
 Divinity of the Son, since He Who so manifests Himself 
 is declared to be God. The supposition itself implied 
 nothing derogatory. What more natural than to think, 
 that He Who, in the fulness of time, vouchsafed to become 
 Man, did beforehand accustom man to the thought of 
 His appearing in human form, by appearing in a form 
 which He had created^ ? Not the supposition itself, (which 
 occurs in the most accurate Fathers, as S. Cyprian, and 
 even S. Athanasius himself,) but statements connected with 
 it, were less carefully worded. But, as has been remarked, 
 
 • See Tert. de Bapt. e. 18. p. 278, ° Dr. Newman on S.Ath.ag. Arian. 
 
 u. o. p. 244, n. 1. 
 
 ' c. 2 Epp. Pelag. iv. 8. see on " lb. 291,n. k. 
 
 S. Cyprian, Ep. 64. p. 195, n. n. y Apol. i. n. 63. 
 O. T. 
 
PREFACE. XVU 
 
 this oversight relates to the Person of the Father as well as 
 to the Son. It might with just as much reason be inferred, 
 (which no one would infer,) that he conceived of God the 
 Father as locally circumscribed in Heaven, as that he 
 imagined the Son to have been so circumscribed on earth''. 
 But, in regard to those other expressions to which Petavius 
 objected as unsound', as "that the Son ministered to the 
 Father," he himself says, that they are sound or unsound, 
 according to the sense in which the writer uses them"". 
 They need mean no more than the words of Holy Scrip- 
 ture, " by Him all things were made ;" " by Whom also 
 He made the worlds." They belong to that class of ex- 
 pressions of which S. Athanasius says", " If any orthodox 
 believer were to say this in simplicity, ther« would be no 
 cause to be suspicious of the expression, the orthodox 
 intention prevailing over that somewhat simple use of 
 words." 
 
 With these considerations duly kept in mind, we may 
 freely and thankfully study in S. Justin's writings the 
 indications and direct statements of the Faith received by 
 the Christians of the first portion of the second century, that 
 Faith which they believed to have been taught by Christ 
 and His Apostles. In these intimations and statements 
 we recognise the great outlines of the Catholic Faith, one 
 and the same, from the beginning. 
 
 The Inspiration of the Prophets is distinctly asserted. 
 The authority of Holy Scripture, its perfect truth and 
 consistency, the need of God's grace in order to our 
 understanding it, are set forth explicitly". 
 
 The Church is recognised as " the king's daughter all 
 glorious %" being the body of believers of all nations and 
 languages; spread throughout the world yet making all 
 one body, " being all as one," believing " as one man," 
 
 ' Dial. c. 137. - ag. Arians. iii. 59. p. 485. 0. T. 
 
 » de Trin. ii. 3. 2. ^ Apol. i. o. 33, 35, 36. Dial. u. 7, 
 
 " lb. ii. i. 7. see also Dr. Newman 8, 65, 119. 
 
 on S. Ath. ag. Arians, p. 3U, i. « Ps. xlv. 13, 
 p. 324, u. 
 
XVlll PREFACE. 
 
 " one soul, one congregation, one Church," " constituted 
 by and partaking of His Name," the "Vine of Christ," 
 " the true race of the new Israel, the body of the regene- 
 rated." Moreover, the Church is markedly distinguished 
 from the heretics around it, whose doctrines it repudiated, 
 and with whom its members held no communion'. 
 
 The Father, the Son, and the Holy Spirit, are declared 
 to be the object of Christian worship*, and into the Name 
 of the Father, the Son, and the Holy Ghost, Christians 
 are baptized'. 
 
 What was believed respecting the Divinity and In- 
 carnation of our Blessed Lord, is most plainly seen in 
 Trypho's statement of S. Justin's doctrine, which he him- 
 self could not receive; "that' this Christ is God, pre- 
 existing before all ages, and yet condescending to become 
 man and to be born," (wgoujragj^sjv ©sov ovt« wgo rwv a.\mvu>v rovrov 
 Tov XgKTTOv, eha. xa) yevi/jjfl^vai &vigaimov yevo/isvov owo/Asivai.) 
 This seems to be the simple statement of the doctrine 
 which catholic Christians held and professed, independently 
 of all the explanations and illustrations which individuals 
 might connect with it. It is the doctrine which amid the 
 controversies of eighteen hundred years has been held fast 
 as the creed of the Church and the strength of Christian 
 souls. The " Word or Son of God" is never spoken of by 
 Justin otherwise than as being a Person, distinct from the 
 Father : being put forth and begotten of Him, as fire is lit 
 from fire, and being of His substance (oi<fias)\ It is 
 indeed a wonderful symbol, as far as created and material 
 things can be symbols of God Who is a Spirit. So that 
 Petavius' too says, "What can be added to this profession 
 of faith and of the Trinity? or what has been set forth 
 more express, more significant, or more effectual, in the 
 assembly of the Fathers at Nice itself, or after it ? For 
 the formula which was there settled, ' God of God, Light 
 
 ' Dial. c. 35, 43, 63, UO, 116, 117, ' Dial. o. 48. add c. 68. 
 
 135, 138. *■ Dial. o. 61, 128. 
 
 B Apol. i. c. 6, 13. ' de Trin. Prsef. c. 3, u. 1, quoted 
 
 h lb. 0. 61. by Bull ii. 4. 3. 
 
PREFACE. XIX' 
 
 of Light, Very God of Very God,' was anticipated so long 
 before by this sentiment of Justin : from which the Con- 
 substantiality also is established, that is, the communion 
 and identity of substance without any partition." 
 
 Indeed, in speaking of the relation of the Son to the 
 Father, S. Justin uses dogmatic language, as if he had 
 some error in view, against which he wishes to guard his 
 reader. Such are the expressions, " Who" alone is called 
 properly (xog/ws) Son :" and the thrice repeated, " in a way 
 belonging to Him Alone" (IS/coj). " If moreover we affirm 
 that He was begotten the Word of" God, in a way peculiar 
 to Himself, other than the common birth;" "Jesus" Christ 
 Alone, in a way peculiar to Himself, only-begotten Son unto 
 God, being His Word and First-born and Power." " For" 
 that He was the Only-Begotten unto the Father of all, 
 generated of Him in a way peculiar to Himself, Word and 
 Power, and afterwards becoming Man through the Virgin." 
 Both xvgteos^ and «8«of (as opposed to xoi'vof) were used in the 
 Arian controversy to exclude the Arian error. Of this 
 begetting or putting forth Justin speaks as having been 
 before all creation "• ; and, as attempting to express eternity 
 in the language of man, he throws it back before all time, 
 thus understanding the words of the Book of Proverbs, 
 (viii.) wgo Tou aiaivof idsfLsKitaiyix (ts"'. And as the words of 
 Trypho just cited {irgovira^^siv rgo tujv almvcov) indicate. The 
 Son is held to have had a substantive personal existence 
 from eternity. He made the world. Through Him the 
 Father at all times communicated with His people. It was 
 He that appeared to the Patriarchs of old. 
 
 At length He took flesh of the Virgin Mary, and con- 
 descended to become man', through the power of God*. 
 The circumstances of the Annunciation, and the Nativity ; 
 
 ■» Apol. i. 32. 41, 1. 55, 3. 286, 1. 318, 3. See also 
 
 n lb. 23. Bp. Bull, 1. c. 
 
 » Dial. §. lOS, aU in Bull, ib. 1 Dial. u. 61. 
 
 P On Kvpias see Dr. Newman, ag. ' lb. 
 Arian. p. 18, o. 153, d. 213, g. on ■ Dial. JOO. 
 Xitos see ib. 311, 1. 446, 7. on 'iSi6rris * Apol. i. 33. 
 (in the same reference) see Ib. 40, 6. 
 
XX PREFACE. 
 
 the Infancy, the Life, the Works, the Teaching, the Suffer- 
 ings of our Redeemer, are described as in the Gospel 
 narratives. He was crucified and died for us and for our 
 salvation : He was buried, and the third day He rose 
 again ; He ascended into heaven, and sent down the 
 gifts of the Holy Spirit on His Disciples ; and at the last 
 He will come again in glory to be our Judge. Then all 
 that have died, whose souls are now waiting in their 
 separate states of peace or woe", shall rise again with their 
 own bodies, and shall be adjudged to eternal blessedness, 
 or to eternal suffering'. • 
 
 The whole race of mankind are under sin, guilt, and 
 condemnation. These are the consequences of the sin of 
 our first parents, and of the voluntary transgression of each 
 individual of our race ''. And " the Father of all willed 
 that His Christ should take upon Him the curses of 
 alP." 
 
 The Death of Christ is the one procuring cause of our 
 salvation, forgiveness, deliverance from sin and Satan. 
 To His Death, His Cross, His Passion, His Blood, His 
 Sacrifice, all spiritual blessings are attributed. 
 
 The types of His Death, of Its circumstances and Its 
 effects, are seen throughout the Old Testament, as in the 
 Paschal Lamb, the Brazen Serpent, and the Scape-goat. 
 It is the burden of Prophecy. 
 
 We become partakers of the benefits, of Christ's Death 
 by repentance and faith : they are conveyed to us by 
 Baptism, whereby we are regenerated ; they are secured 
 by a holy life following thereupon. 
 
 The rites of Baptism are described': and the recurring 
 weekly celebration of the Holy Eucharist ''. 
 
 The doctrine of the efficacy of each Sacrament is stated 
 
 ° c. 5,80. y See Dial. c. 88. 101. J35. and 
 
 ■■ For references to other passages Apol. i. c. 10. 61. 
 which confirm the statements here ^ Dial. o. 95. 
 made, see the Index under the head- » Apol. i. 61. 
 ings ' Ward,' ' Christ,' ' Hesnrrection,' t" Ibid. 
 ' Judgment.' 
 
PRKFACE. XXI 
 
 with clearness and precision. In Baptism, Remission of 
 Sins, New Birth, and illumination are conveyed". It is 
 figured, in close connection with the Cross, by water, as 
 the instrument of deliverance and health throughout the 
 Old Testament". 
 
 In the Holy Eucharist, what we receive is " not ordinary 
 food," but, " as we are taught," (S. Justin inserts,) " the 
 Flesh and Blood of that Jesus, who was made Flesh''." 
 There the Bread and the Cup of Wine mingled with 
 water were offered up in commemoration of His Passion. 
 This was the sacrifice every where offered up by the 
 Christians of all nations^, which the Prophet Malachi 
 had foretold. 
 
 It is perhaps scarcely necessary to add, that the testi- 
 mony of all the other extant writings of Christians before 
 and after the time of S. Justin harmonizes with his, and 
 leaves no ground of doubt as to the substance of that 
 body of doctrines which the Catholic Church from the 
 beginning witnessed to as ' the Faith which had once 
 for all,' within a time that admitted of their testimony 
 being received as historical evidence, ' been delivered to 
 the saints.' 
 
 The notes subjoined to the text will afford explanations 
 of many diflSculties. For those who may wish to investi- 
 gate the subject more thoroughly, the works of Bp. Bull 
 and of Dr. Waterland will supply much valuable matter on 
 the subject of the Divine Nature of our Blessed Lord; and 
 Bp. Kaye's Treatise affords an excellent Synopsis of the 
 main points of Justin's teaching. 
 
 The Editors are indebted for this translation of S. Justin 
 and the notes to the Rev. G. J. Davie, Professor of Classics, 
 and late Tutor in the Theological department of Queen's 
 
 " Apol. i. 61. Dial. o. 44. 138. ' Apol. i. 
 
 ^M.c.86.38. f Dial. 0.41. 71. 117. 
 
XXn PREFACE. 
 
 College, Birmingham. Its appearance has been delayed by 
 sorrowful events. Most of it was already printed, when we 
 were suddenly deprived of the manifold labours of our dear 
 friend, the Rev. C. Marriott, and the work was suspended 
 during the long illness, by which, too soon for us, his life of 
 unwearied labour and love was closed below. And now, 
 again, we were waiting, in the hope that one no less dear, 
 the Rev. Dr. Barrow, might be able to complete the 
 Preface, of which he had sketched the outline sometime 
 since, when a mournful disease deprived us of his presence 
 also. J have then revised the unfinished Preface, filling 
 it up here and there with what seemed to me wanting to 
 give a right impression of this early Father and Martyr. 
 Fiat Voluntas Tua. 
 
 E. B. P. 
 
 Christ Church, Whitsuntide, 1861. 
 
THE 
 
 TWO APOLOGIES 
 
 OF 
 
 S. JUSTIN THE MARTYR. 
 
THE FIRST APOLOGY 
 
 OF 
 
 S. JUSTIN MARTYR 
 
 FOR THE CHRISTIANS 
 TO ANTONINUS PIUS. 
 
 1. To the Emperor Titus JSlius Adrian us Antoninus Pius 
 Augustus Cassar, to his son Verissimus the philosopher, dress, 
 and Lucius the philosopher % the natural son of Caesar, but 
 the adopted son of Pius, and the lover of learning; and to the 
 sacred Senate, and to the whole people of Rome, in favour of 
 those men of all nations who are unjustly hated and oppressed, 
 
 I, Justin, the son of Priscus, and grandson of Bacchius, 
 natives of Flavia Neapolis, a city of Palestine, being one of 
 them, have composed this address and petition. 
 
 2. Reason directs that all who are really pious, and truly 
 philosophers, should love that alone which is true, and to Jus- 
 refuse to follow the opinions of the ancients, should they''"'®" 
 prove to be worthless ; for sound reason requires that we 
 should not only reject those who act, or teach, any thing 
 
 ■ AovKiij) <l>t\0(r6iptj>, Eusebius, who of St. Justin. In the second section 
 has translated this exordium of St. of the second Apology, the same words 
 Justin, has (pAoffStpov instead of (pt\o- are repeated; and the Codices of St. 
 <r6<pif, and refers the term to Lucius Justin read as above (pi\oir6^:f, whilst 
 ^lius Verus, the Caesar and father of those of Eusebius, who also cites the 
 Lucius. Valesius, in his note on the whole section, are again found to con- 
 passage, whilst admitting that the Mss. tain ipt\o(r6(pov. In favour perhaps of 
 are on the whole in favour of the former Eusebius's reading, is the fact, that 
 reading, yet contends for the correct- Lucius, when St. Justin thus addressed 
 ness of the latter : whilst the Bene- him, was only eight years old. 
 dictine, and Otto, receive the text 
 
2 The Emperor's responsibility for justice. 
 
 Just, contrary to that which is right; but that by every means, 
 Mffliand before his own life, the lover of truth ought, even if 
 threatened with death, to choose to speak and to do what 
 is right. 
 
 Since, then, you are universally termed pious, and 
 
 philosophers, and guardians of justice, and lovers of learning; 
 
 it shall now be seen whether you are indeed such. For we 
 
 have not come to flatter you by these writings of ours, nor 
 
 to seek to please by our address ; but to make our claim to 
 
 be judged after a strict and searching enquiry ; so that neither 
 
 by prejudice, nor desire of popularity from the superstitious, 
 
 nor by any unthinking impulse of zeal, nor by that evil 
 
 report which has so long kept possession of your minds, 
 
 you may be urged to give a decision against yourselves. 
 
 For it is our maxim that we can suffer harm from none, 
 
 unless we be convicted as doers of evil, or proved to be 
 
 wicked : you may indeed slay us, but hurt us you cannot. 
 
 Claim of 3. But lest any should say that this is a senseless and rash 
 
 ^'"i""?- assertion, I entreat that the charges against us may be 
 
 examined ; and if they be substantiated, let us be punished 
 
 as is right''. But if no man has any thing of which to 
 
 accuse us, true reason does not allow you through a wicked 
 
 report to wrong the innocent, or rather yourselves, who are 
 
 -disposed to direct affairs not by judgment, but by passion; 
 
 and every soberminded person will think this to be the 
 
 only good and right proceeding, namely, that the subjects 
 
 should give a blameless account of their life and doctrine ; 
 
 and that their rulers should, on the other hand, equally give 
 
 sentence, not under the guidance of violence, and tyranny, 
 
 but of piety and wisdom. Thus will both prince and 
 
 people be blessed ; for one of the ancients has somewhere 
 
 said, " Unless the princes and people alike act by philosophy, 
 
 the city cannot prosper." It is my undertaking, then, to 
 
 give all men an account both of our life and doctrines ; 
 
 lest, for those who appear to be ignorant of our customs, 
 
 *| The text here adds the words think with Otto and others that thej; 
 
 juSMoc Se KoXcJfeii', which the Bene- have crept into the text from the, 
 
 diotine would alter to &\\ov Se Ko\ii(eu>, mat gin, where some reader who thought j 
 
 "let us be punished as it is right to that S. Justin's meaning would he! 
 
 punish another;" i. e. an offender who better expressed by the active than! 
 
 is not a Christian. We have omitted by the paseiueverb^had written /tSWoyl 
 
 to ti:anslate the words, because we Ko\ii(eii/. \ 
 
 y 
 
Christians would be judged by their actions. 3 
 
 we should pay the penalty of those offences which they Apol. 
 blindly commit "=. But it is your duty, as reason requires, ^' *' 
 when you hear us, to approve yourselves good judges; for 
 you will hereafter be without excuse before God, if, when 
 you know the truth, you do not do that which is just. 
 
 4, By a mere name neither good nor evil is implied, apart The 
 from the actions which are connected with that name ; and name 
 we, as far as the name that is laid to our chai'ge goes, must™"" . 
 be considered as very good men*. But as we should not 
 think it right, if convicted of any crime, to ask to be ac- 
 quitted for the sake of the name, so on the other hand if we 
 be found guilty of no wrong, either through our name, or 
 through our mode of life, it is your duty to take anxious care 
 that you»do not, by unjustly punishing the innocent, justly 
 bring punishment on yourselves; From a name then, neither 
 praise nor blame can rightly spring, unless something be 
 produced good or bad in practice; for you do not punish your 
 own people who are accused, before they are convicted ; 
 but with us you take our name for a proof, though as far 
 as that is concerned you ought rather to punish our accusers. 
 We are charged with being Christians'; but it is not right ' xp'fTTi- 
 to hate that which is good"^ Again, if any accused person 2 ;^pi,ff. 
 choose to deny verbally that he is such, you send him away, '^^''■ 
 as having no proof that he has done wrong ; but should he 
 confess it, you punish him for his confession ; though you 
 ought to enquire into the life both of him who confesses, 
 and of him who denies the name, that it may be seen by 
 their actions what kind of person each of them is. For 
 as some who have learnt from their Master Christ not to 
 deny Him, act when interrogated so as to encourage others ; 
 in the same manner do evil livers afford perhaps occasion to 
 the ill-disposed to accuse all Christians of impiety and 
 injustice; this also is not right. For many bear the name 
 and garb of philosophers, who do nothing worthy of their 
 
 e This passage seems confused, and criminals, but very good persons, xp'n- 
 
 different readings are proposed. The aroriToi. The point of the assertion 
 
 conjecture of the Benedictine Editor lies in the close resemblance m sound 
 
 appears the best, and cannot be far between the two words Xpurris and 
 
 from the sense intended. XPV^rSs, which appear to have been 
 
 d S. Justin's meaning is, that they confused, for instance, by Suetonius, 
 
 who were accused of being Christians, S. Justin repeats the same a few lines 
 
 XpuTTidvoi, ought to be considered no further on. So KxpiffToi, §. 46. 
 
 B 2 
 
4 The injustice done to Christians the work of devils. 
 
 Just, profession ; and you know that even those who hold and 
 — ^^ teach doctrines opposed to the ancients, are called by the 
 same name. Some of these have taught atheism, and your 
 poets deride the uncleanness of Jupiter and his children ; 
 and they who adopt these opinions are not silenced by you, 
 but you bestow honours and rewards on those who delicately 
 insult your deities. 
 Malice 5. What then ! On us who profess to do no evil, and not 
 "to hold the above godless doctrines, you make no judicial 
 enquiry; but, impelled by unreasonable passion, and through 
 the instigation of evil demons, you punish us without judg- 
 ment and reflection. But the truth shall be spoken : these 
 evil demons formerly appeared and defiled women, pol- 
 luted boys, and made such dreadful exhibitions to men, as 
 to amaze those who did not consider the acts that were done, 
 with judgment; but who, struck with fear, and not knowing 
 them to be devils, termed them gods, and bestowed on them 
 the name which each of them chose for himself. When 
 Socrates endeavoured by true reason and judgment to bring 
 these things to light, and to deliver men from these evil 
 devils, these devils themselves laboured, through the agency 
 of such men as delight in evil, to have him put to death as 
 a godless and profane person; saying, that he introduced 
 new gods. And in like manner they do the same against us ; 
 for not only among the Greeks did Socrates these things by 
 word of reason, but also among the Barbaric nations the very 
 Word Himself, Who took a form, and became man, and was 
 called Jesus Christy taught by Whom, we say that those who 
 have acted thus are not only not good spirits, but wicked 
 and unholy demons, whose actions are not equal even to 
 those of men that aim at virtue. 
 Charge 6. Hence it is that we are even termed Atheists; and we 
 Jam. confess ourselves Atheists as regards such beings if they be 
 esteemed as gods, but not with respect to the most true God 
 and Father of righteousness, and sobriety, and all other 
 virtues, and who partakes not of evil ; but both Him, and His 
 fac*ef '^' ^°^ ^^° '^^^^ ^^°™ ^™> ^"^ taught us these truths, and the 
 host of the other good Angels who follow and imitate Him, 
 and the Spirit of Prophecy, we reverence, and worship, 
 honouring Him in reason, and truth, and' freely instructing 
 
Christians ought not to be punished as such. 5 
 
 every one who wishes to learn as we are taught our- Apol. 
 selves. - ' ^.l.s. 
 
 7. But it may be urged, that some have already been taken Cases of 
 and convicted as criminals. Many, no doubt, and often, you""'",™'" 
 condemn, whenever you enquire into the life of each of the 
 accused, but you never condemn these as criminals because 
 
 of those spoken of above «; and this we confess, that as 
 among the Greeks, those who hold doctrines according to 
 their own pleasure, are all called by the one name of philo- 
 sopher, although their opinions be contrary ; so with the 
 Barbarians, both those who are, and those who only pass for 
 being wise, have this common name bestowed on them, for 
 they are all called Christians ; hence, we entreat, that all 
 who are accused by you, may be judged for their actions, in 
 order that whoever is convicted may suffer as an evil doer, 
 but not as a Christian; but if he be proved innocent, that 
 he may be dismissed as a Christian who has done no wrong ; 
 for we do not wish you to punish our accusers, since they 
 are sufficiently punished by their present wickedness, and 
 ignorance of what is right. 
 
 8. And do you consider, that we say this for your good. Chris- 
 For it is in our power when examined to deny our faith, *'^°fggg 
 but we are not desirous of living by the utterance of a false- their re- 
 hood; for, possessed with the desire of a life of eternal 
 duration and purity, and striving for that abode which is 
 above, with God the Father and Maker of all things, we 
 
 even hasten to confess our faith, persuaded and convinced as we 
 are that they who have shewn before God by their works that 
 they are followers of Him, and lovers of the life that is with 
 Him, where there is no evil to oppose, may obtain these 
 rewards. Briefly then, what we look for, and have learnt 
 from Christ, and what we teach, is as follows ; Plato said to 
 the same effect, that Rhadamanthus and Minos would 
 punish the wicked when they came to them ; we say that the 
 same thing will take place; but that the Judge will be 
 Christ, and that their souls will be united to the same 
 bodies, and will undergo an eternal punishment; and not, 
 as he said, a period of a thousand years only. And if any 
 
 « irpoKfxBivTas. But we should pro- iKeyxeivras, those before convicted, 
 bably read as Ben. conjectures, irpo- 
 
6 The Christian doctrine of judgment, 
 
 Just, tell us that this is incredible or impossible, it is an error of 
 '_i]?ili no consequence'; as long as we are proved to have done 
 
 nothing wrong in practice. 
 Images. 9, We worship not with frequent sacrifices, and garlands of 
 flowers, those whoni men have made, and placed in temples, 
 and call gods*; for we know that they are senseless, and 
 inanimate, and have not the form of God ; (for we do not 
 consider that God has such a form as that in which some 
 say that they represent Him, for the sake of worship,) but 
 have the names, and forms, of those evil demons who have 
 appeared to men ; fdr why should I relate to you who know 
 • it, how the workmen manage their materials, carving, cutting, 
 casting, and hammei'ing them, and often from vessels of 
 dishonour, by merely changing their shape through their 
 craft, and giving them a form, they make what they call 
 gods. This we consider not only senseless, but also an 
 insult to God, Who has both a form and a glory ineffable, 
 but whose name is thus transferred to objects that are 
 perishable, and require to be taken care of: and that the 
 artificers of them are intemperate, and not to enter into 
 particulars, practise every kind of wickedness, you well 
 know ; and that they corrupt their own women who help them 
 in their work. O fatuity as of one struck by thunder, that 
 licentious men should be said to form and fashion gods for 
 you to worship, and that such should be constituted the 
 keepers of the temples in which they are enshrined, not 
 seeing that it is unlawful even to think, or to say, that men 
 ' See are guardians of the gods '. 
 
 vi? 17^. ^ O- ^^^ ^^ laaye learned that God has no need 6f material 
 
 Material offerings from men, seeing that He gives us all things, and 
 
 fices' ^^ ^^^^ heea taught, and are convinced, and believe, that 
 
 He only receives those who imitate Him in the virtues 
 
 which are part of His attributes, temperance, namely, and 
 
 justice, humanity, and all that is worthy of a God Who is 
 
 %T»;see called by no proper' name; and we are also taught, that 
 
 Ap. ii. 
 
 §. 6. and 
 
 Cudw. f 'H rrXrfyi) %<friv &KKov irpbs gTepoK. failing." Thirlby reads, ^8J * Tr\Am 
 
 o. IV. %. " Tliese words," says the Benedictine, hXKov, 'This error concerns us, and no 
 
 14. "bear the same meaning as irKirn one else.' 
 
 aAAo7rp(J(rB7»\os, an ordinary every day B See notes A and B on the Trans- 
 mistake, which if any one object to us, lation of TertuUian's Apology. I.ibr 
 we can easily retort on him some similar of Fathers, vol. 10. p. 109. 
 
and' of eternal rewards and punishments. 7 
 
 He in His goodness created all things in the beginning from Apol. 
 shapeless matter, for the sake of men, who, if by their ^iHili' 
 works they approve themselves worthy of His design, shall, 
 we believe, be thought worthy of a dwelling with Him, 
 there to reign with Him free henceforth from corruption 
 and suffering. For as He created us at first when we 
 were not, so also we believe that He will hold those 
 who choose what is pleasing to Him worthy, because of 
 their choice, of immortality and of dwelling with Himself. 
 For though our birth was not originally our own doing, yet in 
 order that we may choose to follow what is pleasing to Him, 
 He, by the reasonable faculties which He has bestowed on 
 us, both persuades us, and leads us, to faith ; and we think 
 that it is to the benefit of all men, that they are not 
 prohibited from the knowledge of these things, but are 
 even urged to turn their attention to them ; for what 
 human laws were incapable of doing, that the "Word, which 
 is Divine, would effect, were it not that the evil demons, 
 aided by the wicked and varied inclination to evil, which is 
 in the nature of every man, have scattered about so many 
 false and godless accusations, of which none apply to us. 
 
 11. And, when you hear that we look for a kingdom, you The 
 rashly conclude that we mean a human one, although we ly ting. 
 declare that it is to be that which is with God, as is proved '^°™- 
 by the fact, that, when examined by you, we own ourselves 
 
 to be Christians ; though we know that for every one who 
 confesses this, the punishment is death : for, if we expected a 
 human kingdom, we should deny our name that we might 
 escape destruction, and should endeavour to elude you, that 
 we might obtain our expectations. But since we fix not 
 our hopes on the present, we take no thought when men 
 murder us, knowing that all must assuredly die. 
 
 12. We in fact are, above all men, your helpers and assist- Effects 
 ants in the promotion of peace, who hold these doctrines, that tianity. 
 it is impossible for the worker of wickedness, or the covetous, 
 
 or the treacherous, or again for the virtuous man, to escape 
 the notice of God, and that every one is advancing either to 
 eternal torment, or to salvation, according to the quality of 
 his actions ; for if all were aware of this, no man would be 
 found to prefer sin for a season, knowing that he was passing 
 
8 The Kingdom Christians look for is not temporal. 
 
 Just, to eternal condemnation through fire, but he would by every 
 
 ^ means practise self-control, and adorn himself with virtue, 
 
 that he might obtain the blessings of God, and escape His 
 punishments ; for it is not because of the laws and punish- 
 ments which you have instituted that men try to hide their 
 misdeeds, but they commit their oifences, as knowing that 
 since you are but men, it is possible to elude you ; if however 
 they knew, and were assured, that it is impossible to deceive 
 God in any thing, not only in their actions, but even in their 
 thoughts, they would by every means be well conducted, if 
 only on account of His threatened punishments, as even you 
 yourselves will allow. 
 
 But you appear to dread lest all men should become 
 doers of good, and you no longer have any left to punish ; 
 this might be a cause of concern to the hangman, but never 
 to upright princes. I am persuaded, however, that these 
 things also, as I have said, are the doing of wicked spirits, 
 who exact sacrifices and worship even from those who live 
 contrarily to reason ; but I suppose that you who aim at piety 
 and philosophy, will do nothing unreasonable, but if you, 
 like the senseless, prefer* custom to truth, do what you can; 
 even princes who place popular opinion before truth are no 
 better than robbers in a desert; and the Word declares 
 that you shall not prosper in your doings; that Word no 
 other than Whom, after God the Father, we know to be 
 the most noble and just Prince. For as all wish to escape 
 inheriting the poverty, or sufferings, or disgrace of their 
 fathers, so, whatever the Word forbids us to choose, of that 
 the man of sense will not make choice. That all these 
 things should come to pass, our Teacher, I say, Jesus Christ, 
 Who is both the Son, and the Apostle, of God the Father, 
 and Ruler of all things, foretold; (from Whom also we are 
 called Christians;) hence we are confii-med in all that He has 
 taught us, for every thing that He foretold should come to 
 pass is seen to be fulfilled in fact; for it is the work of God 
 to foretell beforehand, as He has done, an event, and then 
 to shew it taking place as it was foretold. I might even now 
 conclude, and add nothing more, under the supposition that 
 we ask what is both just and true; but as I know that it is 
 pot easy to effect a sudden change in a mind wholly* occupied 
 
Christians proved by their worship not to he Atheists. 9 
 
 by ignorance, I have determined, in order to persuade those Apol. 
 who love truth, to add a little more, knowing that it is not ^' '^' 
 impossible, by the production of truth, to dissipate igno- 
 rance. 
 
 13. That we are not Atheists, therefore, what moderate Whom 
 person will not confess, from our worship of the Creator^'"''''' 
 of this universe, Whom we assert, as we have been taught, worship. 
 to have no need of sacrifices of blood, and libations, and 
 incense, but Whom we praise to the best of our power 
 with the reasonable service of prayer, and thanksgiving, in 
 all our oblations, 'having been instructed, that the only'Mede, 
 service that is worthy of Him is, not to consume by fire §' ^^^' 
 what He has given us for our sustenance, but to apply it 
 to our own benefit, and to that of those who are in need, 
 and, shewing ourselves grateful to Him, in speech to offer 
 Him solemn acts of * worships and hymns, for our creation, 2 j-jJ^tos 
 for all our means of health, for the qualities of things, and""' ''''" 
 for the changes of seasons, and putting up prayers that we 
 may have a resurrection to incorruptibility, through our 
 faith in Him. Our Teacher of these things is Jesus Christ, 
 Who was even born for that purpose, and was crucified 
 under Pontius Pilate, procurator of Judaea in the reign of 
 Tiberius Cassar; Whom, having learned Him to be the Son 
 of the Very God, and holding Him to be in the second 
 place, and the Spirit of Prophecy in the third, I will 
 prove that we worship with reason. From this however 
 people accuse us of madness, affirming that we assign the 
 second place after the Immutable and Eternal God and 
 
 B W/HTos Kol Suvous. The Benedic- the hippodromes, the huntings in the 
 tine says on these words, "Itissuifi- circus, and other vanities of the like 
 ciently plain that hymns and psalms kind?" And, he continues, " Because 
 are here meant, as well the Psalms these things were done by them in 
 of David as the hymns composed by honouroftheirgods; but the Christians, 
 the Christians which used to be sung who eschewed such superstitions, ap- 
 in Churches. The pompae are nothing peared to retain no such worship ; there- 
 more than those rites, and ceremonies, fore S; Justin teaches thatthey have 
 which were practised in the celebration their pompee, but that they celebrate 
 of the Sacraments, especially Baptism them with reason and truth." Grabe, 
 and the Eucharist; but they are not however,observes,that"pQmpEe"nieans, 
 commonly taken for the Sacraments not as the Benedictine understands it 
 themselves (mysteria)." He proceeds " rites and ceremonies," but the solemn 
 to cite the words of St. Cyril of Jeru- prayers which were uttered with great 
 salem; " What arethe pompa;" [of the vehemence, and were chiefly used in 
 heathen] "but the insanities of the the celebration of the Sacraments, 
 theatres, the courses of the horses in 
 
10 The Divinity and worship of Jesus Christ the Son of God. 
 
 Just. Father of all things, to a crucified man ; not knowing the 
 Mart • i, j 
 '- mystery that is herein ;■ to which I entreat you to give need, 
 
 as I proceed to explain it. 
 Devils 14. But 1 forewarn you to beware, that those devils whom 
 Chris- I l^ave already accused, do not deceive you, and altogether 
 tian ho- pervert you from reading and understanding what is said, 
 (for it is their endeavour to gain you as their slaves and 
 assistants; and at one time through visions of the night, 
 at another by means of magical impostures, they take cap- 
 tive all who do not make any eifort for their own salvation,) 
 as we also since we have believed in the Word have with- 
 drawn from them, and now follow the only unbegotten God 
 through His Son ; we, who formerly gave loose to forni- 
 cation, now only strive after purity ; we, who took delight 
 in arts of magic, now dedicate ourselves to the good and 
 unbegotten God; we, who loved the path to riches and 
 possessions above any other, now produce what we have 
 in common, and give to every one who needs ; we, who 
 hated and destroyed one another, and would not make use 
 even of the same fire with those of another tribe, because of 
 their diiferent customs ; now, since the coming of Christ, 
 live together, and pray for our enemies, and endeavour to 
 persuade those who hate us unjustly, that all who have lived in 
 accordance with the good precepts of Christ, may come to a 
 good hope of obtaining from God, the Ruler of all things, 
 the same reward as ourselves. But, lest you should suspect 
 me of sophistry, I think it best before proceeding to my 
 proofs, to bring forward a few extracts from the teaching of 
 Christ; and be it yours, as mighty Emperors, to judge whether 
 we have taught and do teach truly. His expressions are 
 brief, and concise, for He was.no sophist, but His Word 
 was the power of God. 
 Oar 15. On chastity then. He spoke thus: Whosoever looketh 
 
 teach- 'upon a woman to lust after her, hath committed adultery with 
 Cha tit ^^^ already in his heart before God. And if thy right eye 
 Matt. 6, offend thee, pluck it out; it is better for thee to enter into the 
 Mat^is ^^'"''9^°^ "/ Heaven with one eye, rather than having two eyes 
 9. to be cast into everlasting fire. And, Whosoever shall marry 
 
 32. ■ ' her that is divorced from her husband, committeth adultery. 
 Mat. 19, And, There are some who are made eunuchs of men, and 
 
The moral change in those who become Christians. 1 1 
 
 some who were born eunuchs, and some who have made them- Apol. 
 sehes eunuchs for the kingdom of Heaven's sake, but all cannot '^' 
 receive this saying. So that all who, by human law, contract 
 second marriages'", are sinners in the eye of our Master, and 
 they who look upon a woman to lust after her ; for not only 
 is the man who commits adultery in fact, rejected by Him, 
 but even he who does so in will, since not only are our 
 works manifest to God, but even our very wishes. And 
 there are many men and women, of sixty and seventy years 
 of age,' who were disciplined to Christ from their youth, 
 and now remain spotless ; and it is my pride to be able to 
 produce such from every nation. What shall I say, too, of 
 that countless multitude, who have laid aside their former 
 licentiousness, and learned these things ? For Christ called 
 not the righteous, and the temperate, to repentance ; but 
 the wicked, and the intemperate, and the unjust, speaking 
 as follows, / came not to call the righteous, but sinners to Matt. 9, 
 repentance. For our Heavenly Father would rather the 
 repentance of a sinner, than his punishment. 
 
 And, on the love that we should bear to all men. He Charity, 
 taught thus ; If ye love them which love you, what new thing Matt. 5, 
 do ye? for even fornicators do the same. But I say MK^OLu'iiee, 
 you, pray for your enemies, love those that hate you, and bless ^^* '^^• 
 them which curse you, and pray for them which despitefully 
 use you. And to incite us to communicate to those who 
 have need, and to do nothing for praise. He said. Give fo^^"-^j 
 every one that asketh, and from him that would borrow turn 
 not away; or. If ye lend to them of whom ye hope to receive Luke 6, 
 again, what new thing do ye? This even the Publicans do. ' ' 
 Lay not up for yourselves treasures upon earth, where moth Matt. 6, 
 and rust doth corrupt, and where thieves break through ; but 
 lay v/p for yourselves treasures in heaven, where moth and 
 rust doth not corrupt. For what is a man profited, if he shall Luke 9, 
 gain the whole world, and lose his own soul; or what shall a man 
 give in exchange for his soul? Lay up for yourselves therefore ^att.6, 
 
 ■> Siyafiias. The Benedictine observes are silent as to the former^ but are ex- 
 
 on this passage, that S. Justin does not pressly directed against the latter; or 
 
 by the word Si-ya/xlas reprehend those he considers that the word in question 
 
 who contract a second marriage, may possibly, but with less propriety, 
 
 but such as are guilty of bigamy ; be- be intended to express adultery, p. 52. 
 
 cause the citations produced by him note d. 
 
12 Precepts on long-suffering, and the toorskip of God alone. 
 
 Just, treasures in heaven, where neither moth nor rust doth corrupt. 
 ^ g Be you kind and merciful, as your Father is kind and merciful, 
 44. 45. Who maheth His sun to rise upon sinners, pn the just and on 
 ma.tt.6,the evil.. Take no thought what ye shall eat, or what ye 
 ^^' shall put on; are ye not much better -than birds and beasts? 
 And yet God feedeth them. Be not therefore solicitous what 
 ye shall eat, or wherewithal ye shall be clothed, for your 
 Father which is in heaven knoweth that ye have need of these 
 things; but seek ye the kingdom of heaven, and all things shall 
 be added unto you. For where the treasure is, there also is 
 Matt. 6, the mind of man. Do not these things to be seen of men, 
 otherwise ye have no reward of your Father which is in 
 heaven. 
 Pa- 16. And what He said about being patient and ready to 
 
 Matt!*5 assist all men, and free from anger, is as follows; Whosoever 
 39. 40. sliall smite thee on thy cheek, turn to him the other also; and 
 him that would taJce away thy cloak or thy coat, forbid not. 
 Matt. 5, And, Whosoever is angry is in danger of the fire; whosoever 
 ver. 16. ^haU compel thee to go a mile, go with him twain. Let your 
 good works so shine before men, that they may see them, and 
 glorify your Father which is in heaven. For we ought not 
 to be guilty of strife, nor would He have us followers of the 
 wicked, but He has urged us, by patience and meekness^ to 
 convert all from shame and the lust of evil ; and this T can 
 shew to have taken place in the case of many that have come 
 in contact with us, who were overcome, and changed from 
 violent and tyrannical characters, either from having watched 
 the constancy of their neighbours' lives, or from having' 
 observed the wonderful patience of fellow-travellers under 
 unjust exactions, or from the trial they made of those with 
 whom they were concerned in business. 
 Against And with regard to abstaining from swearing, and always 
 ing. " speaking the truth, He has commanded as follows; Swear not 
 Mat^t^5, g^f all; but let your yea be yea, and your nay, nay; for what- 
 soever is more than these is of evil. And He thus persuaded 
 Mat.22, us to worship God alone, and no other; This is the greatest 
 ^^^' commandment, Thou shalt worship the Lord thy God, and Him 
 12,30. only shalt thou serve, with all thy heart, and with all thy 
 strength, the Lord thy God which made thee. And when 
 
 Mat. 19, one came to Him and said, Good Master, He answered, There 
 16. 17. 
 
Ckrisfs commandment of obedience to rulers. 13 
 
 is none good but God only, Who made all things. But let Apol. 
 those who are not found to be living as He has commanded, iJl:_ 
 be assured, that they are not Christians at all ; even though 
 with the tongue they confess the doctrines of Christ. He 
 has declared, that not the sayers only, but those who are 
 also doers, shall be saved. His words are as follows ; Not Matt. 7, 
 every one that saith unto Me, Lord, Lord, shall enter into ' "' 
 the kingdom of heaven, but he that doeth the will of My Father 
 which is in heaven: for whosoever heareth Me, and doeth what 
 I say, heareth Him that sent Me. For 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. I'hen shall there be wailing and Mat. 13, 
 gnashing of teeth, when the righteous shall shine forth as the 
 sun, but the wicked are sent into everlasting Jire. For many Matt. 7, 
 shall come to you in My name clothed outwardly in sheep's ' ' 
 clothing, but inivardly they are ravening wolves. Ye shall 
 know them by their works. But every tree that bringeth notYer.ld. 
 forth good fruit is hewn down, and cast into the fire. And 
 we entreat that they who are not living according to His 
 commandments, but who are only called Christians, may be 
 punished also by you, 
 
 17. We every where, before all things, endeavour to pay Civil 
 tribute and taxes to those whom you appoint, as we were°jj^g'" 
 taught by Him ; for persons once at that time came to Hina on 
 that subject, to ask Him whether it were lawful to pay 
 tribute to Caesar, or not; and He answered, Tell me whose ^at.'Xi, 
 image this coin bears? and they said, Cessars: but ^e 20.21. 
 answered them again, Render therefore unto Ccesar the things 
 which are Ceesar's, and unto God the things that are God's. 
 Hence we render worship to God alone, but we serve you 
 gladly in other things, acknowledging you to be kings, and 
 rulers of men, and praying that you may be found to unite 
 to your imperial power, sound wisdom also. But if you 
 disregard our prayers, and public professions, we shall suffer 
 no loss, since we believe— I should rather say, we are fully 
 convinced — that each will suffer punishment by eternal fire, 
 according to the demerit of his actions ; and that an account 
 will be required of every one in proportion to the powers 
 which he received from God, as Christ has declared in these 
 
14 The Christian doctrine of the Resurrection of the body. 
 
 Jdst, words, For unto mhomsoever God has given much, of him 
 
 I^,jl;gl2 shall the more he required. 
 
 48- . ' 18. For look back to the end of each of the Emperors, 
 
 of Re- liow they died the death which is common to all men, which, 
 
 Kurrec- jf jt terminated in insensibility, would be a godsend' to all 
 tion. 1 . , , , . . . . ,, , 
 
 i"Ep/*oi- the wicked ; but since sensation remains m all men who 
 
 "'' have been in existence, and everlasting punishment is in 
 
 store, do not hesitate to believe, and be convinced, that 
 what I say is true. And indeed, let even necromancy, and 
 
 '^0- the divinations" by uncontaminated children •', and the invo- 
 cation of human souls, and those who are termed by the 
 magicians senders of dreams and familiars, 'together with the 
 actions of those who are acquainted with these things, persuade 
 you that souls are in a state of sensation even after death ; 
 and those who are seized and dashed down by the souls of 
 the dead, whom all terra demoniacs, and insane, and your 
 oracles as you term them, of Amphilochus, Dodona, Pytho, . 
 and others of the same kind, with the doctrines of your 
 writers Empedocles, and Pythagoras, Plato, and Socrates, 
 Od.xi. and the ditch of Homer % and the descent of Ulysses to see 
 the dead, and the testimony of those who have taught the 
 same as these. Do you receive us then in the same manner 
 as you receive them, for we believe in God no less than 
 they, but more, for we expect to receive our bodies again, 
 even after they are dead and are cast into the earth, affirming 
 that with God nothing is impossible. 
 
 Its ore- 19. And what would appear more incredible to a thoughtful 
 ' " ' person, than, if we had not a body and one asserted that 
 from a small drop of human seed, it was possible for sinews 
 and flesh to be created in the form we see ? granting this to 
 be said hypothetically. If, I say, when you were not in 
 your present forms, and born of parents like yours, one 
 shewed you human seed, and the picture of a man, and 
 affirmed that such a being could be produced from the former, 
 would you, before you saw it actually come to pass, believe 
 it? No one would venture to deny (that he would not 
 
 h Ed. Ben. refers to Tertullian, see the Dialogue with Trypho, §. 106. 
 
 Apol. §. 23. Human sacrifices for But here, as in TertuUian, the children 
 
 divination are alluded to by Eusebius seem to have been employed by some 
 
 in his History vii. 10. Socratfes iii. 13. means to obtain and utter oracles, as 
 
 Clementine Recognitions ii. 13. and indeed has been done recently. 
 
 3 
 
 25 
 
Creation of the iody gives probability to its resurrection. 15 
 
 believe it); for the same reason then, because you have never Abol. 
 yet seen a man rise from the dead, unbelief has possession ^'^^' 
 of you ; but as at first you would not believe that it w^as 
 possible for men to be created such as they are from this 
 little drop of fluid, and yet you see that they are ; consider, 
 that in the same manner when human bodies have undergone 
 dissolution, and, like seed, are resolved into dust, it is not 
 impossible that they should in time, ahd at the command of 
 God, rise again, and put on immortality : for what power at 
 all worthy of God, is ascribed to Him by those who assert, that 
 every thing will return to that from which it was created, and 
 that beyond this not even God Himself is able to do any 
 thing more. We cannot say ; but of this we are sure, 
 that these would not have believed it possible that they 
 could ever be such as they see that both they and the 
 whole universe are, and created from such materials. We 
 consider it better to believe even in what is impossible to 
 our nature and to men, than, like the rest, to be without 
 belief: for we know that our Master Jesus Christ has said, 
 that what is impossible with men, is possible with God; and, Mat.i9, 
 Fear not them that kill you, and after that have no power ^0^3,1.10 
 do any thing ; but fear Him Who after He hath killed is ablets, 
 to cast both soul and body into Gehenna. This Gehenna is 
 a place where all will be punished who live unrighteously, 
 and who believe not that what God has taught through 
 Christ, will come to pass. 
 
 20. And the Sibyl, and Hystaspes, have said, that there Hea- 
 should be a dissolution of things corruptible, by fire ; and those sayings. 
 philosophers who are termed Stoics, teach that God Himself 
 shall be resolved into the same element, and say, that again, 
 after this change, the world shall be formed anew ; but we 
 know, that God, the Creator of the Universe, is superior to 
 all things mutable. If therefore we assert on certain points 
 things like those poets and philosophers whom you honour, 
 but speak on others more convincingly and divinely than 
 they, and if we only have proof, why are we thus unjustly 
 hated beyond all ? For in our assertion that all things were 
 ordered and created by God, we are found to speak the 
 language of Plato, and, in our opinion that there will be a 
 conflagration, we use that of the Stoics; but in our doctrine 
 
16 Men have been supposed by others to be deified. 
 
 Just, that the souls of the wicked will be punished, and are in a 
 ^^'^^" state of sensation after death ; whilst those of the righteous 
 are freed from torment, and remain in bliss ; we teach like 
 the poets and philosophers. In denying that we ought to 
 worship the work of men's hands, we agree with Menander. 
 the Comedian, and others of his opinion ; for they have said 
 that the workman is greater than his work. 
 Men 21. And, when we say that the Word, Who is the first- 
 
 byHea-l'sgotten of God, and our Master Jesus Christ, was bom 
 thens. ■without sexual union ; and that He was crucified, and died, 
 and rose again, and ascended into Heaven, we introduce 
 nothing difierent to that which you say of those whom you 
 call the sons of Jupiter ; for you are aware how many sons 
 the writers of repute among you assign to him : Mercury, 
 the interpreting word, and the^ teacher of all ; jEsculapius 
 also, who as being also the healer of diseases, was struck by 
 a thunder bolt, and ascended into Heaven ; Bacchus, who 
 was torn in pieces; Hercules, who committed himself to 
 the flames to escape his sufferings ; and the Dioscuri, sons 
 of Leda ; and Perseus the son of Danae ; and Bellerophon, 
 the son of human parents, on his horse Pegasus'; and what 
 shall I say of Ariadne, and those who, like her, are said to 
 have been placed among the stars ? And why do you always 
 think right to deify your departed Emperors, and produce 
 one to swear that he saw Caesar ascend to Heaven from his 
 funeral pile"* ? Nor is it necessary for me to recount to you 
 who know them already, what kind of actions are ascribed 
 to each of those who are termed the sons of Jupiter; except 
 that they are recorded for the corruption and ruin of your 
 youth', for every one thinks it good to be imitator of the 
 gods. But be such a thought of the gods far from every 
 pure mind, to suppose that Jupiter himself, whom they 
 
 i i(/)' rTTirou. For confirmation of ii. 10, and TertuUian, 1. ad Nat. u 10. 
 
 our Tersion we may with the Bene- and lib ii c 7 
 rlietine refer to §• 64. of this Apology, ' Corruption'and ruin of your youth. 
 
 And they say that Bellerophon him- We follow the Benedictine edit on in 
 
 self a man born of human parents, thus rendering these words. The Ms 
 
 went np into Heaven upon his horse text is Sia<p6pav «ai ■^aorpi-^^ The 
 
 Pegasus," J^" VTrirou Tlrn/itrov. profit and incitement Otto with 
 
 * Ben refers to Suetonius, Vit. Au- Decker, and BrannTus reta*n these 
 
 gusti. and the derision of the practice words considpr!n» t)^„l' * i if 
 
 by Seneca in his Colocyntosis. Tatian. ,7ironV^ ^ '^ " 
 
Sons nf Gods %ave died in Heathen Tradition. 17 
 
 ma1;e the chief and father of all, was both a parricide and Apol. 
 the son of a parricide ; and when overcome by the lust of-^ — - — - 
 base and shameful pleasures, he descended upon Ganymede, 
 and the many women whom he debauched, and that his 
 sons committed the like actions. But, as I said before, the 
 0yil demons have done these things. We, however, have 
 been taught, that they only will attain to immortality, who 
 lead holy and virtuous lives like God ; and we believe, that 
 all who live wickedly, and do not repent, will be punished 
 in eternal fire. 
 
 22. But the Son of God, who is called Jesus, even if only Heathen 
 and merely man, is worthy for His wisdom of being called t;oj,g ^ 
 the Son of God : for all your writers term God, the Father ^"' "^ 
 both of men and of gods'; and if we affirm that the Word, aymg, 
 Wbo is of God, was begotten of God even in a peculiar*"'- 
 manner, and beyond the ordinary generation; as I have 
 
 -already said, let this be common ' to you who aiErm Hermes ' koIvop 
 to be the messenger-word from God ; and should any object 
 that Christ was crucified, I maintain that this was also 
 common, according to you, to the forementioned sons of 
 Jupiter, who underwent suffering. In their case, indeed, 
 the sufferings of death are not recorded to have been similar, 
 but different. So that He appears hot to be behind 
 them even in His peculiar manner of suffering; nay I will 
 prove, as I have undertaken to do in the previous part of 
 my defence, that He was even their superior in this respect, 
 or rather as I have already done ; for He Who is the 
 superior shews it by His actions. But if we affirm that 
 He was born of a Virgin, you also may take this as held in 
 common of Perseus; and when we declare that He made 
 the lame, paralytic, and blind" from their birth, whole, 
 and that He raised the dead to life, even the like actions to 
 those which are said to have been done by ^sculapius, may 
 we be thought to assert of Him. 
 
 23. And that this also may be made plain to jo^.j^!'™^ 
 that whatever things we assert, having learnt them from to be 
 Christ, and the Prophets who preceded Him, are alone P™^ed. 
 
 "> Blind. The original reading ia in the Dialogue, §. 69. and in §. 60. of 
 vov^povs, the evil; but it is plain, as this Apology; in the former of which 
 the Benedictine says, that we should passages it must evidently be taken, as 
 Eubstitute ji^poui, which is also found he observes, to mean blind, 
 
 C 
 
18 Heathen religions contradict each other. 
 
 JtrsT. true, and more ancient than all writers; and that not 
 
 ^because we say the same as they, we claim to be 
 
 believed, but because we state the truth ; and that Jesus 
 Christ alone is properly the Son of God, as being His 
 "Word, and First-begotten, and Power, and that being made 
 man by His will. He taught us thes&doctrines for the renewal 
 and restoration of mankind"; and (lastly) that before He 
 was born as a man among men, some, — I allude" to those 
 evil spirits of whom I have already made mention,-^by the 
 instrumentality of the poets spoke, in anticipation, of these 
 things which they described in the fables that they con- 
 structed, as already accomplished, in the same manner as 
 they did also those infamous and impious actions which are 
 alleged against us, and of which they have neither witness 
 nor proof;' I shall produce the following arguments, 
 trhria- 24. But I must observe, in the first place, that while we 
 alone say things of like sort as do the Greeks, we only are hated 
 perse- f^j. ^jjg name of Christ ; and when doing'no ill, are put to 
 religion, death as criminals ; whilst other men, in other places, worship 
 trees and rivers, mice, cats, crocodiles, and almost all other 
 irrational animals; nor are the same objects held in reverence 
 by all, but different nations worship different things, so 
 that all are godless in the eyes of one another, because 
 they worship not the same things ; which is all you have 
 to accuse us of, namely, that we do not worship the same 
 gods as yourselves ; nor offer to the dead libations, and 
 fat, and coronals for their statues^, and sacrifices; for the 
 
 » Mankind. " St. Justin here un- " Some, in anticipation by means of 
 
 dertakes to prove three things. First, those already spoken of as evil demons 
 
 that Christian doctrines alone are true, spoke, through the poets, of these 
 
 (which foUovfs well on what he had things as already accomplished;" but 
 
 said before, of their great resemblance the Benedictine asks, who are they 
 
 to some of those which are held by that were moved by these devils to 
 
 the poets and philosophers) ; secondly, feign these things through the poets ? 
 
 that the Son of God was incarnate ; and he proposes to give a meaning to 
 
 thirdly, that demons, by means of the" the passage, by the simple alteration of 
 
 fictions of the poets, before His Inoar- Siik rois iriioetpjin^yovs Kixovs iam6vas 
 
 nation, turned many aside from be- to \4yu 5^ Tois k.t.A. a correction 
 
 lieving in that mystery. In support which we have followed in the text 
 of which he shews in §. 24. that it is P ypd^ais. Among other proposed 
 
 Christians alone who defend the truth : alterations of this word, Thirlby would 
 
 in §. 30. that the Son of God was change it to -ri^ois; but the Bene- 
 
 mcarnate: and in §. 53. that the fables dictine proves that no emendation is- 
 
 of the poets were invented by the fraud required, as ypi,pa.,s is used for statues, 
 
 of devils, to the detriment of the human as well as pictures. He cites Himerins 
 
 race. ' Bened. note. ap. Photium, cod. 243. p. 1127. Basil. 
 
 ° The exact rendering is as follows: de Bapt. c. ii. §. 23. and Greg Naz 
 
Fices of Heathen gods. Men deified. 19 
 
 same animals are considered by some to be gods ; by others, Apol. 
 to be wild beasts; and by others still, to be sacrificial i^^^iH^: 
 victims, as you well know. 
 
 25. And, secondly, we who from every nation formerly Chris- 
 worshipped Bacchus, the son of Semele ; and Apollo, the ? ^."^ 
 son of Latona ; whose practices with men it is shameful nothing 
 even to mention ; and Proserpine, and Venus, who were "hyof " 
 maddened for love of Adonis, and whose mysteries also you ^°<^' 
 celebrate; or jEsculapius, or any other of those who are 
 called gods ; do now, although threatened with death for it, 
 hold them, through Jesus Christ, in utter contempt; and 
 dedicate ourselves to God, the Unbegotten, and Impassible; 
 
 who we are persuaded was never urged by lust to descend 
 on Antiope, and other women likewise ; nor on Ganymede, 
 nor was released by assistance obtained through Thetis of 
 that hundred-handed giant; nor was anxious, in return, 
 that Achilles her son should, because of his concubine 
 Briseis, bring death on so many of the Greeks ; and we feel 
 pity for those who believe these things, but their authors 
 we know to be devils. 
 
 26. Thirdly ; after the ascension of Christ into Heaven, Here- 
 the devils put forward certain men who styled themselves [^^^j^^' 
 gods, who not only were not persecuted by you, but were 
 even deemed worthy of honours. There was Simon of 
 Samaria, a native of a village called Gitto, who in the time 
 
 of Claudius Caesar, through the craft of the devils working 
 by his means, performed acts of magic, and was held in 
 your royal city of Rome to be a god, and was honoured by 
 you with a statue like a god, which was raised on the river 
 Tiber, between the two bridges, bearing this inscription in 
 the Roman language, " To Simon the holy god'," whom 
 
 Orat. iii. p. 83. (ed. Fen. Or. iv. §. 81. Ceeaar, because of hia sliill in magic." 
 
 p. 117.) where the word seems to be Adv. Hseres. i. 20. Tertulhan speaks 
 
 used so as to include statues. more decidedly, " Simon was inau- 
 
 1 " Simon the ho'.y god." There gurated with the statue and insorip- 
 
 have been great diversities of opinion tion ' of the holy god.' •' Apol. §. xiii. 
 
 as to St. Justin's correctness in this Eusehius, ii. IS.andCyrilof Jerusalem, 
 
 assertion. Besides liimself, this statue Cat. Lect. vi. 9. follow the account of 
 
 is mentioned among early writers by St. Justin. Theodoret tells us, that 
 
 St. Irenaeus, TertuUian, Easebius, Simon's was made of brass, Her. iab. 
 
 Theodoret, and St. Augustin. St. i. 1. And St. Augustin, de Hseres. i. 
 
 Ireuffius merely says, that " Simon is says, that Simon erected his own 
 
 reported to have been honoured with image, and that of Helena at Rome, 
 
 a statue in the reign of Claudius by public authority, as if they were 
 
 c 2 
 
20 Deceptions of the Gnostics tolerated^ 
 
 Just, almost all the natives of Samaria, with a few of other 
 
 ^nations, confess to be the first god, and worship; and a 
 
 certain Helena, who travelled ahout with him at that time, 
 and had foTmerly exposed herself in the Stews'^, they term 
 the first idea generated from him, I know too, that one 
 Menander, another Samaritan of the village of Capparataea, 
 and a disciple of Simon, was also influenced by devils, and 
 when in Antioch he deceived many by means of his magic, 
 and he even persuaded his followers that they should never 
 die, which some of his disciples still believe. And ther« is 
 a Marcion'of Pontus^, who is even now teaching his disciples 
 to believe in another and greater god than the Creator. 
 He, by the assistance of devils, has made many of every 
 nation utter blasphemies, denying the Creator of 'this uni- 
 verse to be God, and causing them to confess another, who 
 as being a greater god has done greater things than He. 
 All who come of these are, as I have said, called Chris- 
 tians ; just as those who do not agree with the philo- 
 sophers in their doctrines, yet bear the common title which 
 is derived from philosophy. Whether or not these people 
 commit those shameful and fabulous actions, — the putting 
 out the lights, indulging in promiscuous intercourse, and 
 eating human flesh, I know not; but that they are not 
 persecuted and put to death by you, at least for their 
 opinions, I do know. I have by me, however, a treatise, 
 composed against all the heresies that have existed, which, 
 if you wish to peruse it, I will present to you. 
 
 images of the gods. The chief argn- ^ Eusebius, in his citation of this 
 
 ment against the assertion of these passage from St. Justin, has added th& 
 
 Fathers, is derived from the fact, that words "in Tyre of Phoenicia," History, 
 
 in the year 1574, a fragment of marble il. 13. with whom St. Irenseas, adv. 
 
 was dug up at the spot described by Har. i. 20. and St. Epiphanius, Hair. 
 
 St. Justin, bearing the inscription 20. §. 2. agree. 
 
 " Semoni Sanco Deo Fideo," which s Mareiou was one of the Doeetic 
 
 St. Justin and the others are supposed class of Gnostics, a pupil of Cerdo, 
 
 to have mistaken for Simoni Deo and, according to St. Gregory Na- 
 
 Saneto; whether it had ever been a zianzen, a follower of the doctrines 
 
 statae at ail, or any part of one, seems of Simon Magus. Like many other 
 
 very doubtful 5 and Theodoret, as we Gnostics, he distinguished between 
 
 have seen, asserts, that that of Simon Jesus and Christ, and held that the 
 
 was of brass. The reader will find the Creator of the world was not the 
 
 whole question of this inscription most Supreme God, but was evil in Him- 
 
 fully and ably discussed by the late self, and the Author of «vil. In con- 
 
 l)r. Burton, in the 42d note of his sequence, he denied the Kesurrection 
 
 Bampton Lectures, to which he has of the body. St. Irensus ad. Her. i. 
 
 also affixed a copious list of authorities Tertull. prescript. Hsret. Theodoret 
 
 m each side of the question. And see Her. Fab. i. 24. Epiphan. Her. xlii. 
 
 Tertullian, Apol. 1. §. 13. page 32. Tillemont. 
 Lib. Fathers, Voi. 10, 
 
Vices falsely charged on Christians openly practised. 21 
 
 27. We however, to avoid bringing oppression on any one', Apol. 
 or sinning ourselves, are taught that it is unlawful to expose Ii^^' 
 even new-born children; in the first place, because we seedanT" 
 almost all those that are so, not only the females, but alsop^^"'., 
 the males, trained to purposes of prostitution, and as thetution. 
 ancients are said to have kept herds of oxen, or goats, or 
 sheep, or grazing horses, so you now use boys only for this 
 shameful purpose; and there are in every nation herds of 
 females, hermaphrodites, and unnatural persons, waiting for 
 
 hire to this pollution ; from whom you accept wages, 
 offering, and tribute, when you ought to root them 
 out of our land ; any one of those too who hire them, in 
 addition to his godless, unhallowed^ and impure intercourse, 
 may chance to be connected with his own child, relative, or 
 brother; and on the other hand there are those who prosti- 
 tute even their own children and wives: some too are 
 mutilated openly for purposes of sodomy, and these 
 mysteries they refer to the mother of the gods. Moreover, 
 by the side of each of those whom you consider gods, the 
 serpent is painted, a great symbol and mystery. In fact, 
 the things that you yourselves do openly, and hold in 
 honour, as if the Divine light were overthrown and removed", 
 you ascribe to us. This, to us who are wholly innocent 
 of committing any such crimes, does no manner of ha,rpi, 
 but rather to those who commit them, and falsely accuse us 
 of them. 
 
 28, For with us the prince of the evil spirits is called a End of 
 serpent, and Satan, and the devil, as you may learn even ^nd^is 
 from an examination of our writings. He will be sent into abettors. 
 fire with his host, and the men who are his followers, there 
 
 to be tormented to an endless eternity, as Christ has fore- 
 told. The delay of God in not yet having brought this to 
 pass, is for the sake of the human race ; for He foreknows 
 that some will be saved by repentance, some even that are 
 not yet perhaps born ; for in the beginning he made man with 
 
 ' Bringing oppression on any one, being done by their not being found) 
 Sui>Kufi.ev. Grabe and others woald sub- or, if found, of their being brought up 
 stitute aSiKa/xey, but the Benedictine, to flagitious courses, which he shews 
 whom we follow in the text, thinks that to be a probable result. Note c. p. 60, 
 SiuKU/iey shoaW be retained, as better " The Ben, Editor takes these words 
 expressing St. Justin's meaning, which as connected with the following, re- 
 is, that Christians hold It unlawful to ferring to the alleged extiaction of 
 expose their children, lest they should lights. There is allusion to this, but 
 be the cause of wrong or oppression probably of a more distant kind. 
 
22 Judgment to come. Purity of Christians. 
 
 Just, understanding, and with the power of choosing the truth, and 
 
 '- of acting uprightly, in order that all men might be without 
 
 excuse before Him, for they were created with reason, and 
 contemplation. If, therefore, any one shall not believe that 
 God regards these things, or conclude indirectly =! that He 
 has no existence, or affirm that He is, but takes pleasure in 
 evil, or that He resembles a stone, and that neither virtue, 
 nor vice, are any thing, but men consider them to be good or 
 bad in opinion only, this is the greatest impiety and injustice. 
 Conti- 29. And again, another reason against exposing infants is, 
 ChMs"^^®®* any one of them may not be found, but may perish, and 
 tians. we be homicides. But we either do not marry at first, unless 
 to bring up children ; or, declining it, we live in continence ; 
 and to prove to you that promiscuous connection is not a 
 mystery of ours, one of our number presented a petition 
 to Felix the Prefect of Alexandria, to entreat permission 
 to be made an eunuch^, for, without the sanction of that 
 officer, the physicians of the place said that they were pro- 
 hibited from performing the operation ; and when Felix 
 would by no means consent to sign his petition, the young 
 man remained single, and was satisfied with his own con- 
 science, and the consciences of those who were of the same 
 
 " *' Conclude indirectly.'* &fwKoy{](rei of the Arian Leontius, then a pres- 
 
 Sih Tex^^s. The Benedictine explains byter, but afterwards uncanonically 
 
 this of " the asserting a tiling not promoted by his paity to the see of 
 
 openly and plainly, but with a sort of Antioch. The common law prohibited 
 
 arlitice," Justin urging his opponents the practice under pain of death both 
 
 not with what they directly stated, but to subject and operator. Cabassutius 
 
 with what necessarily followed from on the 1 st Canon of Nice, 
 their assertions. So, in the Dialogue "We learn from St. Augustine, Her. 
 
 with Trypho, §. 54. he uses the same xxxvii. and St. Epiphanius, Her. Iviii. 
 
 expression in reference to Genesis that there was a body of heretics in 
 
 slix. 11. The doctrine which he educes the second century termed Valesians, 
 
 from that passage of Holy Scripture whom a literal interpretation of St. 
 
 (riz. that Christ's blood, like the blood Matthew xix. 12. led, as with Origen, 
 
 of the grape, was formed by God alone) to the commission of this act. Euse- 
 
 does not immediately follow therefrom, bins vi. 8. 
 
 but may be concluded 5i4 rrjs Texfris, The ease of Leontius was a clear 
 
 Bened. note a. page 61. infraction of Eoclepiastical law, and, 
 
 J The 22d, 23d, and 24th, of the as such, It was protested against by 
 
 Apostolic Canons treat of this subject, the Church; but it is not quite certaiu 
 
 The 22d forbids the self-mutilated from whether the Apostolical Canons were 
 
 being received into the ranks of the in existence when Origen fell into the 
 
 Clergy. The 23d directs those already same snare, or whether they were 
 
 ordained who are guilty of this offence, framed in consequence of his act, to 
 
 to be deprived ; and the 24th orders meet such a case in future. See Beve- 
 
 laymen to be excommunicated for three ridge's Pandect, ii. p. ,24. and Codex 
 
 y'^'n's- Canonum, cap. iv. §. 1. The author of 
 
 The first Canon of the Council of the piece De Virginitate, ascribed to 
 
 Nice repeats the rule of the 22d and St. Basil, speaks as if the custom ex- 
 
 23d of the Canons of the A postles : no isted to a considerable extent in his day. 
 
 doubt with reference to the recent case St. Basil, vol. iii. §. 62. page 647 A. 
 
History of the Prophetic books, and their evidence. 23 
 
 mind with himself; and I do not think it irrelevant to Apol. 
 allude in this place even to Antinoiis, who is lately dead, h^2^ 
 whom all were eager with fear to worship as a god*, although 
 they knew hoth who he was, and what was his origin. 
 
 30. But lest any should ask us in ohjection, what prevents Witness 
 Him Whom we call Christ from being a man, of men, who p^^y^'to 
 performed what we term miracles by magic craft, and there- Christ. 
 fore appeared to be the Son of God, I will now offer my 
 proof, not trusting to the words of those who affirm these 
 things, but necessarily believing those who foretold what 
 should happen before it came to pass, for we see with our 
 
 very eyes that events have happened, and are happening, as 
 was foretold ; and this will, I think, appear, even to you, 
 the greatest and truest proof. 
 
 31. There were then certain persons among the Jews, Writ- 
 who were prophets of God, by whom the Spirit of Prophecy [hf p° o- 
 foretold events that were about to happen, before they cameph«ts 
 to pass. And the prophecies of these persons, the kings of lated. 
 Judah for the time being acquired and took care of, as they 
 were spoken, when uttered prophetically in their own Hebrew 
 language, and arranged in books by the Prophets themselves. 
 
 But when Ptolemy king of Egypt was forming his library, 
 and endeavouring to collect the works- of every author, he 
 heard also about these prophetic writings, and sent to Herod, 
 who was then king of the Jews% entreating that the books 
 of the prophecies might be transmitted to him ; on which, 
 Herod the king sent them written in their Hebrew language 
 mentioned before ; but when their contents were not under- 
 stood by the Egyptians, he sent a second time to request the 
 presence of persons to translate them into Greek; when 
 this was done, the books remained in the possession of the 
 Egyptians even to the present time, and they are in the 
 hands of all the Jews throughout the world; but although 
 
 » " As a god." lis Behv Si& <p6$ov ohronism of this assertion, Grabe pro- 
 
 ffffieiy Sfi/trjcTO. Eusebius reads Si& posed to read lepei for 'HpiiSri; and 
 
 d)60oi', which Valesius translates " per Philo relates, that the high priest, to 
 
 ■vim et metum :" the Benedictine pre- whom Ptolemy sent, held the kingdom 
 
 fers the first reading, since it was not together with the high priesthood, lib. 
 
 Adrian himself, he says, who terrified 2. de Vit. Moses. This appears to be 
 
 men by the authority of his power, but the best emendation yet proposed of 
 
 the fear of him, as of some great god, the passage. Usher suggests a ^econd 
 
 which took possession of men's minds. occasion, the restoration of the library 
 
 » Herod, who was then king of the by Cleopatra. 
 Jews, To obviate the manifest ana- 
 
24 Various prophecies. Jacob's blessing of Judah. 
 
 VuRT. these people read them, they do not understand what is said 
 
 ^in them; but consider us as their enemies and opponents, 
 
 killing and illtreating us, as you do, whenever they 
 have the power, as you may well believe. For even in the 
 late Jewish war, Barchochebas, the ringleader of the Jewish 
 revolt, commanded that Christians alone should be dragged 
 to cruel tortures, unless they would deny Jesus to be Christ, 
 and blaspheme Him ; and we find it foretold in the books of 
 the Prophets, that Jesus our Christ should come born of a 
 Virgin, and grow to uianhood, and heal every disease, and 
 every malady, and raise the dead, and be envied, and un- 
 recognised, and crucified, and should die, and rise again, and 
 go up to Heaven, and should both be, and be called, the Son 
 of God; and that certain persons should be sent by Him 
 into every nation of men to proclaim these facts, and that 
 rather the men of Gentile race should believe in Him. And 
 this was foretold before His coming; at first, five thousand'? 
 years; then, three thousand; then, two thousand; then, one 
 thousand ; and, lastly, eight hundred ; for, according to the 
 succession of generations, there existed a succession of dif- 
 ferent Prophets, 
 Prophe- 32^ Moses then, in truth, who was the first of the Pro- 
 Moses, phets, spoke in these very words. The sceptre shall not depart 
 ^1°' 'from Judah, nor a lawgiver from between his feet, until He 
 1 So come, for whom ' it is in store, binding his foal to the vine, and 
 Aquila y;ashinq Ids robe in the blood of the grape. It is your duty 
 
 renders "^ , . ./ «7 j ./ ./ 
 
 SAiloh. to enquire with accuracy, and learn, until whose time there 
 was a ruler and king among the Jews peculiar to themselves. 
 Until the appearance of Jesus Christ our Teacher,, and the 
 Expounder of those Prophecies which were unknown, as was 
 foretold by the divine and holy spirit of Prophecy through 
 Moses; The sceptre shall not depart from Judah, until He 
 come, for whom the kingdom is in store ; for Judah was the 
 forefather of the Jews, and it is from him that they derive the 
 title of Jews, and you, since Christ's appearance, have ruled 
 also over the Jews, and held possession of their whole country ; 
 but the words. He shall be the expectation of the Gentiles., 
 signify, that men from all nations should look for IJis 
 coming. again, as you yourselves may see and be convinced by 
 the facts : for from all nations men look for Him Who was 
 
 b 
 
 Tq Adam, according to the Septuagint reqkojiing. 
 
The Genealogy and Passion of our Lord foretold. 25 
 
 crucified in Judea, after whom the land of the Jews was at Apol. 
 once delivered into your hands as a spoil of war ; and the ^- ^'^- 
 expression, Binding his foal to the vine, and washing his robe 
 in the blood of the grape, was a symbol significative of the 
 events that were to happen to Christ, and of the works that 
 should be performed by Him. For the foal of an ass stood 
 at the entrance of a village bound to a vine, and He com- 
 manded His disciples to bring it then to Him, and when 
 it was brought. He mounted and sat upon it, and entered 
 into Jerusalem, where was the chief Temple of the Jews, 
 which was subsequently destroyed by you ; and after this, 
 He was crucified, that the rest of the prophecy might be 
 fulfilled, for the words, washing His robe in the blood of the 
 grape, were prophetical of the passion which He was to 
 undergo, cleansing by His blood those who believed on 
 Him ; for that which the Holy Spirit terms by the Prophet, 
 His robe, are those who believe in Him, in Whom dwells 
 that seed.which is from God, namely The Word \ and what 
 is called the blood of the grape, signifies that He Who should 
 appear would have blood, but not of human seed, but of 
 Divine Power: for the first Power after God the Father and 
 Lord of all things, even His Son, is The Word, Who took 
 flesh, and was made man, in the manner which shall be 
 described hereafter ; for as man made not the blood of the 
 grape, but God, so also this blood is declared to have been 
 not of human seed, but of the Power of God, as aforesaid. 
 And Isaiah, also another Prophet, declaring the same things 
 in other words, speaks thus; A Star shall rise out of Jacob, Ia.ii,i. 
 and a Branch shall grow out of the root of Jesse, and in His ^""7' 
 arm shall the nations trust. A Star of light has arisen, and 
 a flower has sprung up from the root of Jesge, this the 
 Christ : for of a Virgin who was of the seed of Jacob the 
 father of Judah, whom we have shewn to be the father of 
 the Jews, through the power of God was He born, and 
 Jesse was His forefather according to this prophecy, and 
 He was the son of Jacob and Judah, according to the suc- 
 cession of generation. 
 
 33. And, again, hear how He was foretold in express Pro- 
 terms by Isaiah as about to be born of a Virgin; it is^aiah! 
 spoken thus. Behold, a Virgin shall conceive, and bear a Son; 
 
26 Our Lord's birth of a Virgin foretold. 
 
 Just, and they shall say of His name,' God with us;' for the things 
 
 ' that are considered to be incredible and impossible with 
 
 men, the same has God declared beforehand by the Spirit 
 of Prophecy to be about to come to pass ; that when they 
 have come to pass, they should not be disbelieved, but from 
 having been foretold should be believed. But lest any, not 
 understanding the prophecy which I have cited, should 
 accuse us of saying the same things as we have laid to the 
 charge of the poets, who say, that for the sake of sensual 
 gratifications Jupiter formed an union with women, I will 
 endeavour to explain its expressions. The words then, 
 Behold, a Virgin shall conceive, signify that the Virgin 
 should conceive without intercourse ; for, if she had inter- 
 course with any one whomsoever, she was no longer a virgin, 
 but the Power of God coming upon the "Virgin over- 
 shadowed her, and caused her, being a virgin, to conceive ; 
 and the Angel of God, who was sent to this same Virgin at 
 Luke 1, that time, brought her good tidings, saying, Behold, thou 
 ^ ■ shalt conceive in thy womb of the Holy Ghost, and shall bring 
 forth a Son, and He shall be called the Son of the Most High, 
 and thou shalt call His name Jesus, for He shall deliver His 
 people from their sins, as they who have related all the 
 things about our Saviour Jesus Christ taught; whom we 
 believe, for by the forementioned Isaiah also, the Spirit of 
 Prophecy declared that He should be born as I have pre- 
 viously stated. It is right then to conceive the Spirit, and 
 the power which is from God, to be nothi^ig other than the 
 Word, Who is also the First-born of God, as Moses the fore- 
 mentioned Prophet has declared", and this, when it came 
 upon the Virgin and overshadowed her, not by intercourse 
 but by power, made her pregnant. But the name Jesus in 
 the Hebrew language means SojT^g (Saviour) in the Greek, 
 hence also the angel said to the Virgin, And thou shalt call 
 His name Jesus, for He shall save His people from their sins. 
 But that the Prophets are inspired by no other than the 
 Divine Word even you, as I think, will admit. 
 
 « Grabe would substitute Isaiah for Benedictine, however, rejects it, be- 
 
 Moses, an eireudation which most of cause St. Ju.stin in the Dialogue with 
 
 the editors have approved, and which Trypho cites Moses to prove that Christ 
 
 would appear to agree with the context is the First-begotten. 5. 52. fand fol- 
 
 better than the present reading. The lowing.] 
 
Place of His birth. Circumstances of His Passion. 27 
 
 34. And hear in what part of the world He was to be Apol. 
 born, as another prophet, Micah, declared, who spoke thus ; ^^liH: 
 u4nd thou, Bethlehem, in the land ofJudah, art not the least iiheoy o( 
 among the princes of Judah, for out of thee shall come forth ^,1"^, ' 
 a Governor, Who shall feed My people. Now this is as, 2. 
 certain village in the country of the Jews, thirty-five stadia g"*"'^' 
 distant from Jerusalem, in which JesTjis Christ was born ; as 
 
 you may also learn from the lists of the taxing, which was 
 made in the time of Cyrenius, the first governor of yours in 
 Judea. 
 
 35. And that Christ, after His birth, should be unknown The 
 to other men'', until He was grown to man's estate, which jj^?^"" 
 also came to pass, hear what, was foretold of this ; the words foretold. 
 are as follows ; A Child is horn to us, and a young Man is Is. 9, 6. 
 given to us, Whose government is upon His shoulders, which 
 
 is significant of the power gf the Cross ; to which, when 
 crucified. He applied His shoulders, as shall be shewn more 
 clearly in the course of my explanation. And again the 
 same prophet Isaiah, who was inspired by the prophetical 
 Spirit, says, / have stretched out my hands to a disobedient 
 and gainsaying people, to those who walk in a way that i* Is. 65, 2. 
 not good; they ask me now for judgment, and presume to ' 
 draw nigh to God. And again in other words, by another 
 prophet. He says. They pierced My hands and My feet, and 
 cast lots upon My garments. Yet David, the king andPs-2|, 
 prophet, who uttered these words, underwent none of these 
 things ; but Jesus Christ stretched out His hands, and was 
 crucified by the Jews, who contradicted Him, and denied 
 Him to be the Christ; for, indeed, as the Prophet said, 
 they mocked Him, and set Him on the judgment-seat, and 
 said. Judge us^. , But the words. They pierced My hands 
 and My feet, are a description of the nails that were fixed 
 in His hands and His feet on the Cross ; and after He was 
 crucified, those who crucified Him cast lots for His garments, 
 
 * The question here, savs the Bene- does not exckde His period of man- 
 
 dictine, is, not ofthe silence and ohseure hood, but rather the contrary, and 
 
 life of Christ to the time of His Bap- proves He was hated and unknown by 
 
 tism, but of the mind of the Jews the Jews from His birth, even to His 
 
 tuwards Him, who knew not thalt He full age, and extreme period of life, 
 
 was their King and God. see §.31. 49. page 6o. c. 
 
 Hence,, he continues, the expression, ,' J"dg« "^; This would appear to 
 
 " Unti He was come to man's estate," allude generally to Matt.xxvii.26— 30. 
 
28 Prophets often speak in the Person of Christ, or of God. 
 
 Mart ""'' divided tbem among themselves ; and that these things 
 i i,^a,v were so, you may learn from the Acts" which were recorded 
 under Pontius Pilate ; and that He was expressly foretold 
 as about to enter into Jerusalem sitting on the foal of an 
 ass, I will prove by the words of the prophecy of another 
 prophet, Zephaniah, which are as follows : Rejoice greatly, 
 
 daughter of Zion ; proclaim it, daughter of Jerusalem ; 
 behold, thy King cometh to thee lowly, and riding upon an 
 ass, and upon a colt the foal of an ass'. 
 
 Modes gg_ -g^j. ^iiejj you i^ear the words of the Prophets spoken 
 pression as by some Person, you should not suppose them to be 
 phecy. spoken by those who are inspired, but by that Divine Word 
 who moves them ; for at one time He declares as it were 
 prophetically what -is to come to pass ; at another. He speaks 
 as from the Person of God, the Lord and Father of all 
 things; at another, as from the Person of Christ; at another, 
 as from the person of the people answering the Lord or His 
 Father; such as you may see even in your own writers, 
 some one person being the writer of the whole, but intro- 
 ducing the persons who speak. This the Jews, who have 
 the writings of the Prophets, not understanding, acknow- 
 ledged not Christ even when He came; but even hate us 
 who affirm that He has come, and who prove that as was 
 foretold He was crucified by them, 
 stances 37. That this also may be clear to you,, the following 
 where -vFords were spoken from the Person of the Father through 
 Father Isaiah the prophet before mentioned : The ox hnoweth his 
 Yg I Si, owner, and the ass his master s crib; but Israel doth not know 
 Me, My people hath not understood. Woe, sinful nation, 
 people full of sins, evil seed, lawless sons ; ye have forsaken 
 the Lord. And again in another place, when the same 
 ■ ' ■ Prophet speaks in like manner from the Father, What is the 
 house that ye will build unto Me ? saith the Lord ,• Heaven is 
 My throne, and earth is My footstool. And again in another 
 11—15. pl^ce, Your new moons, and your sabbaths. My soul abhors; 
 and the great day of the fast, and staying from labour, 
 
 1 endure not ; nor if you come to be seen by Me, will 1 hear 
 you; your hands are full of blood; and if you bring fine flour, 
 
 ' These are the words of Zechariah, attributed to the former in §. 53. of the 
 and not Zephaniah ; and we find them Dialogue with Trypho. 
 
The Passion und the preachiny of the Gospel thus foretold. 29 
 
 {or) incense, it is nn abomination to Me. The fat of lambs, Apol. 
 and the blood of goats, I desire not; for who hath required^— '^' 
 these things at your hands ? But loose every band of wicked- ^' ' 
 ness, tear in pieces the knots of contracts made by violence, 
 shelter tJie houseless and naked, deal thy bread to the hungry : 
 of what nature then were the things that were taught 
 through the Prophets from God, you may now perceive, 
 
 38. When the Spirit of Prophecy speaks from the Person wh*re 
 of Chi-ist, He speaks in this manner ; I have spread out ^^^^^^ 
 My hands to a rebellious and gainsaying people, which is.65,2. 
 walketh in a way that is not good. And again, / have given Ts.50,6. 
 My back to the scourges, and My cheeks to buffets, and I have 
 
 not turned My face from the shame of the spittings ; and the 
 Lord was My helper, therefore I was not confounded, but I 
 fixed My face like a hard rock, and I knew that I should not 
 be put to shame, for He is near who justifieth Me. And again 
 when He says, They cast lots upon My vesture, and pierced Ps. 22, 
 My'hands and My feet. I laid Me down and slept, and I rose p^' 3 g_ 
 up again, for the Lord sustained Me : and again, They spoke Ps.21,7. 
 with th-eir lips, they wagged their heads, saying. Let Him 
 deliver Himself: all which things were done by the Jews to 
 Christ, as you may learn : for when He was crucified, they 
 distorted their lips, and moved their heads, saying, " He 
 Who raised the dead, let Him save Himself," 
 
 39. But when, as prophesying what is about to come to W'-cre 
 pass, the Holy Ghost speaks, His words are as follows ; For Q-host ^ 
 out of Zion shall go forth the law, and the word of the Lord^f«»^^- 
 
 from Jerusalem. And He shall judge among the nations, and 
 shall rebuke many peojple; and they shall beat their swords 
 into plowshares, and their spears into pruninghooks ; and 
 nation shall not lift up sword against nation, neither shall 
 they learn war any more. And that it so came to pass you 
 may believe ; for from Jerusalem tliere went out into the 
 world twelve men in number, and they obscure persons, and 
 unskilled in speakings but through the power of God they 
 declared to every race of men that they were sent by Christ 
 to teach all men the word of God; and we, who were 
 formerly} murderers of each other, not only make no war 
 on our enemies, but, to avoid even lying or deceiving those 
 who examine us, we willingly confess Christ and die, 
 for it were possible that what is said, " My tongue has 
 
30 Prophecies of the combination of Christ's enemies, 
 
 Just, sworn it, but my mind's unsworn'," we should do in this 
 1 Eurip.' case; for it would be ridiculous that the soldiers who are 
 Hippol. mustered and enrolled by you should prefer even to their 
 de Off. ' own life, their parents, their country, and all their kindred, 
 m. sub ,(,]jgjj. allegiance to you, who are unable to give them any 
 incorruptible reward ; but that we, who desire incorrupti- 
 bility, should not endure all things, in order to receive the 
 rewards we long for, from Him Who is able to give them. 
 Preach- 40. Hear also how it was foretold of those who preached 
 the His doctrine, and proclaimed His appearance; the before- 
 Grosp.el mentioned prophet and king speaking thus by the Spirit 
 Ps. 19, of Prophecy, Day unto day utter eth speech, and night unto 
 ~ ' night sheweth knowledge. There is no speech nor language, 
 where their voices are not heard. Their voice has gone out 
 through all the earth, t/ieir words to the ends of the world. In 
 the sun hath He placed His tabernacle, and He as a bridegroom 
 that goeth out of his chamiber, shall rejoice as a giant to run his 
 way. Besides these, I think it right, and applicable, to men- 
 tion some other prophecies which were uttered by the same 
 David, from which you may learn how the Spirit of Prophecy 
 urges men to live, and how He speaks of that conspiracy of 
 Herod the king of the Jews and of the Jews themselves, and 
 of Pilate your procurator in their country, with his soldiers, 
 against Christ, and that men from every nation should believe 
 in Him, and that God calls Him His Son, and has declared 
 that. He will put all enemies under Him; and how the 
 devils, as far as they can, endeavour to escape the power 
 of God the Pather and Lord of all, and that of Christ 
 Himself, and how God calls all men to repentance before 
 Ps.i.2.the day of judgment comes ; He speaks thus; Blessed is the 
 man that hath not walked in the counsel of the ungodly, nor stood 
 in the way of sinners, nor sat in the seat of the scornful. But 
 in tlie law of the Lord is his delight, and ifi His law doth he 
 meditate day and night. And he shall be like a tree planted 
 by the streams of waters, that shall give his fruit in his season: 
 his leaf shall not wither, and whatsoever he doeth shall prosper. 
 Not so are the ungodly, not so, but they are like the dust which 
 the wind driveth away from the face of the earth. Therefore the 
 ungodly shall not stand in the judgment, nor sinners in the 
 congregation of the righteous ; for the Lord knoweth the way 
 Ps. 2,1. of the righteous, but the way of the ungodly shall perish. Why 
 
and of His victory and kingdom, 31 
 
 have the heathen raged, and the people imagined a vain thing ? Apol. 
 The kings of the earth stood up, and the rulers were gathered Libl?: 
 together against the Lord, and against His Christ; saying, 
 Let us break their bonds asunder, and cast away their yoke 
 from us. He that sitteth in the heavens shall laugh at them, 
 the Lord shall have them in derision. Then shall He speak 
 unto them in His wrath, and vex them in His sore displeasure ; 
 I was placed a King by Him on Sion His holy hill. I will 
 declare the decree of the Lord. 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 utmost parts of the earth for Thy possession : Thou shall 
 rule them with a rod of iron, Thou shalt dash them in pieces 
 like a potter's vessel. Be wise now therefore, ye kings; be 
 instructed, all ye judges of the earth. Serve the Lord with 
 fear, and rejoice unto Him with trembling ; take hold on 
 discipline, lest the Lord be angry, and ye perish from the 
 right way, when His wrath is kindled on a sudden : blessed 
 are all they that put their trust in Him. 
 
 41. And again, in another prophecy, the Spirit of Pro- The 
 phecy declaring through the same David that after HiS|jo'^^Jf 
 crucifixion Christ should reign, spoke as follows ; Sing to the Christ. 
 Lord all the whole earth, and declare His salvation from day to 
 day; for great is the Lord, and greatly to be praised. He is to 
 
 be feared above all gods, for all the gods of the heathen are 
 idols of devils ; but God made the heavens. Glory and praise 
 are before His face, strength and glorying .in the place of 
 His sanctuary : give glory to the Lord, the Father everlasting, 
 receive grace, and enter before His face, and worship in His 
 holy courts : let all the earth fear before His face, and be 
 established, and not be shaken; let them rejoice among the 
 Gentiles. The Lord hath reigned from the trees. 
 
 42. But when the Spirit of Prophecy speaks of what is Future 
 about to happen as having already come to pass, as may be^jfj^g^'" 
 seen even from the passages previously cited by me, in order past. 
 that this may not aflford any excuse ■■ to my readers, I will 
 
 : In the Dialogue with Trypho,^. 73. \6yiav, but the Bepedictine thinks 
 
 he accuses the Jews of expuuging these that there is no need of any alteration, 
 
 last words, which are not in our text. St. Justin writing with a view to oon- 
 
 >■ Excuse. Langus and Gelenius vince, and meaning that it was his 
 
 would read h^iSpiav, and Grabe hi/ri- duty to leave no excuse to his readers 
 
32 Forelcnowledge does not exclude free agency. 
 
 JtJST. explain this also. The things that are assuredly known by 
 
 '- Him as being about to take place, He foretells as having 
 
 already been fulfilled ; and that we ought thus to receive it, 
 consider with earnest application of mind what is uttered. 
 David spoke the before-mentioned passages about fifteen 
 hundred years before Christ was Incarnate, and crucified " ; 
 and no one of those who were before His time, by being 
 crucified, brought joy to the Gentiles ; nor did any of those 
 who were after Him : but our Jesus Christ, being crucified, 
 and dying, rose again, and reigned, ascending into heaven ; 
 and from the tidings which were proclaimed by Him through 
 the Apostles in all nations, is the joy of those who look for 
 the incorruptibility which is promised by Him. 
 Fore- 43. But that no one from what I have said may think 
 ledgeia that we maintain events to take place by the compulsion of 
 not fate, ^gg^jjjy^ from the foretelling of that which is foreknown, 
 I will reply to this also. That there will be punishments, 
 and corrections, and good rewards allotted according to the 
 nature of each man's actions, we have learnt through the 
 Prophets, and we believe to be a truth. For if it were not 
 so, but all things were done by destiny, we should have no 
 free-will whatever ; for, if it is fated that this man should 
 be good, and that one evil, the one would not be acceptable, 
 nor the other blameable. And again, if the human race 
 have not the power by free choice to avoid the evil and to 
 choose the good, they are not accountable for their actions 
 of whatever kind they may be. But that they both do well, 
 and do ill, by free choice, we thus demonstrate : We see the 
 same man making a transition to opposite things; but if it 
 were fated that he should be either good or bad, he would 
 not then be capable of these contraries, and frequently 
 vary ; nor would some men be good, and others evil ; for 
 we must then assert that destiny is the cause of evil, and 
 acts in opposition to herself; or what has been already 
 stated would appear to be true, namely, that neither virtue 
 nor vice is any thing ; but it is by opinion alone that things 
 are considered either good or bad ; which, as true reason 
 
 for remainrng in error. For similar ' Grabe supposes this assertion to be 
 
 expression?, he refers to §. 55. and 61. a mistake of the copyist, and not of 
 
 of this Apology, and §. 38. 44. 58. 82. St. Justin ; the former having written 
 
 cf the Dialogue with Trypho. tf<^' 1,500 for ap' 1,100. 
 
Free wUl taught by Moses, and others after him. 33 
 
 points out, is the greatest impiety and injustice: but the Apol. 
 following we affirm to be inevitable destiny ; that for those Jbili- 
 who choose the good, there are fitting rewards; and for such 
 likewise as prefer the contrary, proper punishments; for 
 God has not made man like other creatures, trees and 
 quadrupeds, for example, able to do nothing, by choice, or 
 he would not be worthy of recompense or praise, not choosino' 
 the good of himself, but being created to this ; nor, if he 
 were evil, would he justly suffer punishment ; not being 
 what he was of himself, and having no power to be other 
 than that which he was born. 
 
 44'. The holy Spirit of prophecy has taught us this, "Who Free 
 related by Moses that to the first man who was created ' 
 God spoke thus ; Behold, before thy face are good and evil, Deut. 
 choose the good. And again, by Isaiah another Prophet, jgl 
 that God the Father and Lord of all things spoke as follows 
 to the same effect; Wash you, make you clean, put away J-a.1, 16. 
 your evils from your souls, learn to do well, judge for the "' 
 fatherless and justify the widow, and come and let us reason, 
 saith the Lord : and though your sins be , as scarlet, I will 
 make them white as wool; and if they be red like crimson, I 
 will make them white as snow ; and if ye be willing and 
 obedient to Me, ye shall eat the good things of the land; but 
 if ye hearken not to Me, the sword shall devour you, for the 
 mouth of the Lord hath 'spoken it. But what is said, the 
 sword shall devour you, does not mean that the disobedient 
 should be slain by swords ; but the sword of God is the 
 fire, of which they who choose to do evil, are made the 
 fuel ; hence He says, The ^word shall devour you, for the 
 mouth of the Lord hath spoken it. But if He spoke of a 
 sword which cuts off and dispatches at once. He would not 
 say, shall devow you. So also Plato, in his words, " The 
 blame is his who chooses, but God is without blame'," took'^^P-^* 
 his saying from Moses the prophet. For Moses was before 
 all the writers of Greece, and in all that both philosophers 
 and poets have said about the immortality of the soul, or 
 the punishments after death, or the contemplation of celes- 
 tial subjects, and the like doctrines, they have taken their 
 suggestions from the Prophets, so as to be able to under- 
 stand and explain those matters. Jlence with all tliere 
 
 D 
 
34 Demons opposed prophecy. Their overthrow foretold. 
 
 Just, appear to be seeds of truth, but they are proved to have 
 '- understood them inaccurately, when they speak in con- 
 tradiction of themselves ; so that when we say that future 
 events have been foretold, we do not assert that they came 
 to pass by any compulsion of destiny, but that God, fore- 
 knowing what all men would do, and determining with 
 Himself that every man should be rewarded according to 
 the worth of his actions, foretells by the Spirit of prophecy, 
 that men should receive even from Him recompense in 
 proportion to the worth of their works; always urging 
 the human race to renewed exertion and recollection, and 
 shewing that He has a care of it, and takes thought for it. 
 But through the agency of evil demons, death was pro-. 
 I Pref. claimed against those who read the books' of Hystaspes', or 
 part's. tli6 Sibyl, or the Prophets, that they might through fear 
 cap. 6. turn their readers from receiving the knowledge of good, 
 er Hist. and keep them slaves to themselves; which in the event 
 ^'".'' they were not able to accomplish. For we not only read 
 iii. §. 6. them without fear, but also, as you see, offer them to you 
 for inspection ; knowing that they will appear well-pleasing 
 to all, and if we convince even a few, we shall gain the 
 greatest rewards, for, like good husbandmen, we shall receive 
 the recompense from the Lord. 
 Prophe- 45. That God the Father of all things would bring Christ 
 the la- to heaven, after He rose from the dead, and keep Him 
 cension. there until He smote the demons His enemies, and the 
 number of those who are foreknown by Him as being good 
 and full of virtue should be accomplished, for whom He 
 delays the consummation'', hear the words of the prophet 
 Ps. no, David ; they are as follows; The Lord saith unto My Lord, 
 ' "■, sit Thou at My right hand, until I make Thine enemies 
 Thy footstool. The Lord shall send Thee the rod of power 
 out of Jerusalem, and rule Thou in the midst of Thine 
 enemies. With Thee is the government in the day of Thy 
 power, and in the giories of Thy saints. From the womb 
 
 k Consummation, imKiptaaiv. It eTen be a more suitable term for hea- 
 has been proposed to read sKiripmffiy, then readers, it would seem question- 
 as St. Justin elsewhere uses this word able, as Otto says, whether we should 
 in oonneetion with the end of the world ; be justified in altering the text without 
 but as iiTiKipaa-iy may also be truly Ms. authority, 
 taken to describe that event, and might 
 
Those who lived by the Word before Christ, Christians. 3S 
 
 have I begotten Thee before the morning star. The words Apol. 
 then, He will send Thee the rod of power out of Jerusalem, ^'^^' 
 are presignificant of that powerful doctrine which His 
 Apostles went out from Jerusalem and preached every where ; 
 and although death is decreed against those who teach, or 
 in any way confess, the name of Christ ; we every where 
 both embrace and teach it. And if you also should read 
 these words as enemies, you can do no more, as I have 
 already said, than put us to death, which to us indeed 
 involves no loss; but to you, and to all who persecute us 
 unjustly, and do not repent, brings eternal punishment by 
 fire. 
 
 46. But lest any should unreasonably urge, to turn men Sinners 
 awayi from our doctrines, that we assert Christ to have Christ 
 been born one hundred and fifty years ago, under Cyrenius, S"'"J- 
 and to have taught what we affirm that He did teach sub- 
 sequently, in the time of Pontius Pilate ; and should urge 
 it against us as if all men who were born before Him were 
 irresponsible, I will, by anticipation, answer this difficulty. 
 We are taught that Christ is the First-born of God, and we 
 have shewn above that He is the Word of Whom the whole 
 human race are partakers, and those who lived according 
 to reason are Christians, eveii though accounted Atheists. • 
 Such among the Greeks were Socrates, and Heraclitus, 
 and those who resembled them: of the Barbarians, 
 Abraham, and Ananias, and Azarias, and Misael, and 
 Elias, and many others ; whose actionsj or names, would 
 I know be tedious to relate ; and for the present I refrain 
 from so doing. So also they who have been before Him, 
 and lived without reason, were worthless', and enemies to ' &xi»i- 
 Christ, and murderers of those who governed their lives by '^'^'"' 
 reason ; but they who lived, and now live, in accordance 
 with it, are Christians, and are fearless, and tranquil. But 
 for what reason, thraugh the power of the Word, according 
 to the will of God, the Father and Lord of all things. 
 He was bom as man of a virgin, and was called Jesus, and 
 was crucified, and died, and rose again, and went up into 
 
 » averpSTrnv. " Thirlby," says the versy with those who would distort 
 Benedictine, "would read i.vmrp6vriv, and calumniate, rather than overthrow, 
 but wrongly, as St. Justin is in oontro- his doctrinesi" p. 71. note a. 
 
 d2 
 
36 Rejection of Christ, and fall of the Jews, foretold. 
 
 Just, heaven ; from all that I have said already at such length, a 
 
 ^^^' tnan of Understanding will be able to comprehend, but as 
 
 the discussion of the proof is not necessary now, I will pass 
 
 on, for the present, to those proofs which are pressing. 
 
 Fall of 417^ 'YYiaX the land of the Jews, then, was to be laid waste, 
 
 foretold. hear what was said by the Spirit of prophecy: His words 
 
 were uttered as in the person of the people wondering at 
 
 is. 64, vvhat had been done; they are as follows; Zion is become a 
 
 ~ ' wilderness, Jerusalem is become as a desolation, the house of 
 
 our sanctuary is become a curse, and the glory which our 
 
 fathers blessed is burned with fire, and all its glorious things 
 
 are fallen, and Thou refrainest Thyself at these things, and 
 
 dost hold, Thy peace, and afflict us very sore. And that 
 
 Jerusalem was laid waste, as it was foretold should come to 
 
 pass, you know. Of this desolation, and of none, of its 
 
 people being permitted to inhabit it, the Prophet Isaiah 
 
 Is. 1, 7. spoke thus; Their country is desolate, their enemies devour it 
 
 in their presence, and there shall not be one of them to dwell 
 
 in it; and that it is guarded by you to prevent any one from 
 
 dwelling in it, and that death is decreed against a Jew who 
 
 is detected in entering it, you know well. 
 
 Prophe- 48. And that it was foretold that our Christ should heal 
 
 Christ. ^11 diseases, and raise the dead, hear what was said; it is as 
 
 Is. 35, follows ; At His coming the lame shall leap like a stag, and 
 
 the tongue of the dumb shall be eloquent, the blind shall recover 
 
 sight, and the lepers shall be cleansed, and the dead shall rise 
 
 and walk about. That He performed these things you may 
 
 easily be satisfied, from the Acts" of Pontius Pilate; and 
 
 how it was foretold by the Spirit of prophecy that both He, 
 
 and those who trusted in Him, should lose their lives, hear 
 
 Is. 57, what was said by Isaiah : Behold how the Righteous perisheth, 
 
 ' ' and no man layeth it to heart; and just men are taken away, 
 
 and none considereth. The Righteous is taken away from the 
 
 presence of evil, and Sis grave shall be in peace. He is taken 
 
 from the midst of us. 
 
 Calling 49. And again, how it was said by the same Isaiah, that 
 
 Gentiles the people of the Gentiles who did not look for Him should 
 
 foretold, worship Him, but that the Jews who were always looking for 
 
 "■ yivoii.4vuiv aiT$. Ben. after Casau- probable by the use of (he term in 
 bon, would read iOtToii', which is made 5. .W 
 
Prophecies of His Passion and Resurrection. 37 
 
 Him should not acknowledge Him when He came : His words Apol. 
 were spoken as in the Person of Christ Himself, and are these ; ' ' 
 
 / was manifest to them that ashed not for me, I was found oflsa. 65, 
 them that sought me not,- I said, Behold, I come, unto a ' ' ' 
 nation that called not on My name : I have spread out my 
 hands unto a disobedient and gainsaying people, to them that 
 walk in no good way, but after their own sins; a people that 
 provoketh me to anger to my face. For the Jews who had 
 the prophecies, and always looked for Christ to come, knew 
 Him not ; and not only so, but even ill-treated Him ; whilst 
 the Gentiles, who never heard any thing about Christ until 
 the Apostles went out from Jerusalem, and preached the 
 things concerning Him, and gave them the prophecies, were 
 filled with joy and faith, and put away their idols, and 
 dedicated themselves to The Unbegotten God, through 
 Christ. But that these infamous things which were to be 
 spoken against those who confess Christ were foreknown, 
 and that they who slandered Him, and who said that it v?as 
 well to keep the ancient customs, were to be miserable, hear 
 what is briefly said by Isaiah ; JVoe unto those who call sweet Is. 5,20. 
 bitter and bitter sweet. 
 
 50. But that when He had become man for our sakes, Christ's 
 He endured to suffer, and be dishonoured; and that Hejeotjo^ 
 shall come again with glory, hear the prophecies which *^"''^*°1'^* 
 were uttered on this subject: they are as follows; Because la. 53, 
 they delivered His soul unto death, and He was numbered ^' 
 with the transgressors ; He bare the sins of many, and shall 
 make atonement for the transgressors. Behold, my Servant Is. 52, 
 shall understand, and He shall be exalted and greatly glori- ~ 
 fled. As many shall he astonished at Thee, so Thy visage shall 
 be considered inglorious by men, and Thy glory by men; S9- 
 shall m,any nations admire, and the kings shall shut their 
 mouths ; for they to whom it was not told concerning Him, 
 and they who have not heard, shall understand. Lord, who is, 53, 
 hath believed our report, and to whom is the Arm of the Lord ~ ' 
 revealed f We have declared before Him as an infant, as a 
 root in a thirsty ground; He hath no form nor glory, and 
 we saw Him, and He had no form nor beauty, but His form 
 is without honour, and mean beyond that of men, a Man that 
 is under the stroke, and knowing how to bear-infirmity, because 
 
38 Christ's ineffable Generation, and Victory. 
 
 Jusr. His face was turned away; He was despised, and nothing 
 ^^^^- esteemed. He it is that bears our sins, and endures pains for 
 us, and we did esteem Him to be in pain, and in stripes, and 
 in afflictions: but He was wounded for our transgressions, 
 and He was punished far our iniquities ; the chastisement^ of 
 our peace was upon Him, with His stripes are we healed. All 
 we, like sheep, have gone astray, man has wandered in his 
 own way, and the Lord hath delivered Him up for our iniqui- 
 ties. He, because of His afflictions, does not open His 
 mouth ; He was brought as a sheep to the slaughter, and as 
 , a lamb before his shearers is dumb, so He opens not His 
 mouth. In His humiliation His judgment was taken away. 
 After His crucifixion then, even they that were acquainted 
 with Him all denied and forsook Him ; but afterwards, when 
 He rose from the dead, and was seen by them, and taught 
 them to read the prophecies in which all these things were 
 foretold as about to happen, and when they had seen Him 
 go up into Heaven, and had believed, and received power 
 from thence, which was sent them from Him, they went 
 forth to the whole race of men, and taught these things, and 
 received the name of Apostles. > 
 
 ^'^i"- 51. And farther, to bear witness to us that He Who suf- 
 
 effable , , , 
 
 gene- fered these things had a generation tha€ could not be 
 
 ration, declared, and is King over His enemies. The Spirit of 
 
 Is. 53, prophecy spoke thus ; Who shall declare His generation ? 
 
 ' For His Ufe is taken away from the earth, for their transr- 
 
 gression was He brought to death. And I will give the 
 
 wicked for His burial,' and the rich for His death, because 
 
 He hath done no iniquity, neither was any deceit found in 
 
 His mouth, and the Lord is pleased to cleanse Him of the 
 
 *stripe. If He shall be made an offering for sin, your soul 
 
 shall see His seed prolonged, and the Lord will take away the 
 
 travail of His soul, will shew Him light, and form Him with 
 
 knowledge, that the Righteous, well-serving, may justify many. 
 
 And He shall bear our iniquities. Therefore He shall inherit 
 
 many, and He shall divide the spoils of the strong, because 
 
 His soul was delivered unto death, and He was numbered 
 
 with the transgressors, and He hath borne the sins of many, 
 
 and was delivered up because of their transgressions. And 
 
 hear how He was to go up into Heaven, as was prophesied: 
 
Prophecies of first Advent confirm those of a Second. 39 
 
 it was spoken thus; Lift up the gates of Heaven, and he ye Apol. 
 opened, that the King of glory may enter in. Who is this ^- ^^- 
 King of glory ? The Lord strong, and the Lord mighty. 7.^8. ' 
 And how He was to come again from Heaven in glory, hear 
 what was said to this purport by the Prophet Jeremiah: his- 
 words are as follows ; Behold one like the Son of ManDan. 7, 
 Cometh upon the clouds of Heaven, and His Angels with 
 Him". 
 
 52. Siiice, then, we prove that all those things which Future 
 have already come to pass were foretold by the prophets, ^J^^" 
 before they took place, we must also necessarily have faith con- 
 in those which were in like manner foretold, but are yet to by past. 
 be fulfilled, as assuredly about to happen; for as those 
 which are already accomplished have happened, when fore- 
 told and unknown, in the same manner also the others, even 
 if they are unknown and disbelieved, shall take place ; for 
 the prophets foretold two advents of Christ, one which has 
 already been, as of a Man dishonoured and suffering ; and 
 the second, when, it has been declared, He shall come with 
 glory from Heaven, attended by His host of Angels ; when 
 He shall also raise up the bodies of all men that have been, 
 and shall clothe those of the worthy with incorruptibility ; 
 but shall send those of the wicked, with the evil spirits, 
 into the endless suffering' of eternal fire. That these things 
 have been foretold as about to come to pass, I will prove : 
 Ezekiel the prophet spoke thus; Joint shall be gathered "Ezek. 
 to joint, and bone to bone, and flesh shall spring up again; ' 
 and. Every knee shall bow to the Lord, and every tongue shall is. 45, 
 confess Him. And for the kind of suffering, and torment, 
 in which the wicked shall be, hear what is in like manner 
 foretold on that subject ; it is as follows : Their worm shall is 66, 
 not be made to rest, nor their flame be quenched, and then 
 shall they repent, when it avails them nothing. But what 
 the people of the Jews will say, and do, when they see Him 
 coming in glory, has been thus foretold by the prophet 
 Zachariah: 1 will command the four winds to collect together Zech. 2, 
 the children that are scattered; I will command the north to 
 
 " Ed. Ben. and others have observed, P alaHafi. Ed. Ben. refers to §. 20. 
 that this passage is not to be found in as vrell as a few lines below in thifi 
 Jeremiah. passage, and to Judith xvi. 17. 
 
40 Instances offidjilled Prophecy, 
 
 Jo ST. lear them, and the south not to strike. And then in 
 
 jVXaut. ' 
 
 Zech^ — Jerusalem shall be great lamentation, not a lamentation of the 
 
 12, 11. mouth and lips, but a lamentation of the heart;, and they shall 
 13. ' net rend their garments, but their thoughts; and they shall 
 mourn tribe by tribe, and then shall they look on Him Whom 
 I^- 63, they pierced, and shall say. Why, Lord, hast Thou made us to 
 Is." 64 e'>">' from Thy way ? The glory which our fathers blessed is 
 ^^- become to us a shame. 
 
 Prophe, 53, I have many other prophecies also to produce, but I 
 visibly forhear, as thinking even these suiEcient for conviction to 
 fulfilled, g^gjj ^g jjg^yg g^j,g |.]^g^^ ^jij hear, and understand. And 
 
 these I suppose will he able also to understand, that, unlike 
 the things that are fabled of the supposed sons of Jupiter, 
 we do not merely assert, while we are unable to oiFer any 
 proof of what we say; for with what reason should we 
 believe of a crucified Man, that He is the First-born of the 
 Unbegotten God, and that He will hold judgment on the 
 whole race of man, except we found testimonies, proclaimed 
 of Him before He came, and was made Man ; and saw that 
 things had happened accordingly ; witnessing, namely, the 
 devastation of the land of the Jews, and perceiving some, 
 ourselves that is, who from every nation of men through the 
 teaching of His Apostles, believed, and laid aside their 
 former customs in which they lived erroneously ; and know- 
 ing that the Christians who were from the Gentiles should 
 be both more in number, and truer, than those who were 
 from the Jews and the Samaritans; for all other nations are 
 called Gentiles by the Spirit of Prophecy, but the Jewish 
 and Samaritan race are termed Israel and the house of 
 Jacob. And I will produce the prophecy in which it is fore- 
 told, that they who believed of the Gentiles, should be more 
 than those of the Jews and Samaritans: it is as follows; 
 1a.54, \ . Itejoice, O barren,, thou that didst not bear; break forth and 
 cry aloud, thou that didst not travail; for many more are the 
 children of the desolate, than the children of her who hath the 
 husband. For all thp nations were desolate, away from the 
 true God, serving the works of their own hands; but the 
 Jews, and Samaritans, who had The Word, that is from God, 
 given to them through the Prophets, and always looked for 
 Christ, knew Him not when He came, except a few, who 
 
Sodom and Gomorrah. Fajse imitations of Prophecy . 41 
 
 the Holy Spirit of Prophecy foretold, by the Prophet Apol. 
 Isaiah, should be saved : but He spoke as in their person : ^•^^- 
 Except the Lord had left us a seed, we should have been as U. i, 9.. 
 Sodom and Gomorrah. Now Sodom and Gomorrah are 
 related by Moses to have been certain cities of ungodly 
 men, which God burnt, and destroyed by fire and brimstone ; 
 and none of their inhabitants was saved, except a stranger, 
 a Chaldean by birth, whose name was Lot, and with him 
 also his daughters ; and those who wish, may see their whole 
 country lying waste and consumed^ and continuing un- 
 fruitful. And that they who are of the Gentiles were fore- 
 known as both to be more true, and more faithful, I will 
 recite what was spoken by Isaiah the Prophet ; it is as 
 follows : Israel is uncircumcised in heart, but the Gentiles in Jer. 9, 
 the flesh. So many things then which are seen may with 
 reason cause conviction and belief to those who embrace the 
 truth, and do not seek for vainglory, and are not governed 
 by their passions. 
 
 54. But they who handed down the fables which were imita- 
 framed by the Poets, offer no proof to the youth who learn p°°^ "^ 
 them ; and that they were uttered for the deception and se- phecy. 
 , duction of the human race, by the agen cy of evil demons, I will 
 prove : for having h^ard, through the Prophets, that Christ 
 was proclaimed as about to come, and punish the ungodly 
 among men by fire ; they caused many beforehand to be 
 spoken of, who were called the sons of Jupiter, thinking 
 that they were able to cause men to consider the tidings of 
 Christ as a marvellous story, and like those which were told 
 by the Poets. And these were uttered, both among the 
 Greeks, and in all nations, where they especially heard the 
 Prophets foretell that men should believe on Christ : and I 
 vvill prove, that when they heard what was spoken by the 
 Prophets, they did not understand the same correctly, but 
 imitated what they said of our Christ like men who are in 
 error. The Prophet Moses, then, was, as I have said, older 
 than all writers, and by him, as I have already related, the 
 following prophecy was uttered: A prince shall not fail Gen. 49, 
 from Judah, nor a governor from his thighs, until He comes 
 for whom it is in store, and He shall ie the expectation of the 
 Gentiles, binding His colt to the vine, washing His robe in 
 
42 Mythological personages. The Cross not imitated. 
 
 Just, the blood of the grape. The devils, then, hearing these 
 ^tiJ^ prophetical words, said, that Bacchus had been born the 
 son of Jupiter, and declared that he was the discoverer of 
 the vine; and they use wine ■> in his mysteries; and teach 
 that he was torn asunder, and went up into Heaven. And 
 as it was not signified in terms, by that prophecy of Moses, 
 whether He who was to come, was the Son of God ; and, 
 if riding on the foal. He would remain on earth, or ascend 
 into Heaven ; and the word colt might mean the foal, both 
 of an ass, and of a horse ; they, not knowing whether He 
 who was foretold, would introduce the foal of an ass, or of 
 a horse, to be a token of His coming ; and whether He is 
 the Son of God, as I have already said, or of man; declared, 
 that Bellerophon himself, who was a man and son of man, 
 upon his horse Pegasus, had gone up into Heaven. And 
 when they heard it said by the other Prophet Isaiah, that 
 He should be born of a Virgin, and should, by Himself, 
 ascend into Heaven ; they put forward the mention of 
 Perseus : and when they knew that it was declared, as has 
 been said before, in the prophecies that were written 
 Ps. 19, previously. He is strong as a giant to run His course, they 
 ®' declared that Hercules was strong, and travelled over the 
 
 whole world '■ and when they learnt again that He was 
 foretold as about to heal every disease, and to raise the 
 dead, they brought forward ^sculapius. 
 The 55. But in no case, and upon none of those who are called 
 
 Cross , . 
 
 escaped the sons of Jupiter, did they imitate the being crucified ; 
 
 imita- fQj. j^ ^1^ jjQj. occur to them : every thing which was spoken 
 in relation to this, having been uttered symbolically, as I 
 have already said. This, as the Prophet foretold, is the 
 greatest mark of His strength and power ; as is also shewn 
 by the things which fall under our observation: for consider 
 all the things in the world, whether without this form 
 there is any administration, or any community, possible to 
 be maintained. The sea cannoi be ploughed except that 
 
 'Tpd- trophy' which is called a sail abide safe in the ship. 
 
 vaiov 
 
 1 Wine, ohov. Such is the reading receive, and Grahe, Thirlby, Gallandi, 
 
 of the Mss. but the Paris editions read and Braunius, incline to, the latter. 
 
 Svov, "an ass." The Benedictine See Benedictine and Otto in loo. and 
 
 prefers the former ; Morell and Otto compare Dialogue with Trypho, §. 69. 
 
Power of the Cross. False Christs after our Lord. 43 
 
 The earth is not tilled without it; diggers, handicraftsmen Apol. 
 also, do not perform their task unless by tools hearing this ^'^^' 
 shape ; and the figure of man differs from that of the 
 unreasoning brutes only in this, that he is upright, and has 
 power to stretch out his hands ; and has in his face ex- 
 tended from his forehead what is called his nose, through 
 which the animal draws his breath, and which displays 
 nothing else than the figure of the cross ; and it is thus 
 spoken by the Prophet, The breath before our face is Christ ^-B.m.i, 
 the Lord. And your symbols in what are called banners'^, 
 and trophies, with which your processions are universally 
 made, display the power of this form ; and by these you 
 shew the signs of your rule and authority, even if you do 
 so without knowing what you do. And you consecrate the 
 images of your Emperors, on their demise, by this form ; 
 and by inscriptions you term them gods. And when we 
 have urged you as far as our power admits by reason, and 
 this conspicuous figure, we know that henceforth we are 
 blameless, even if you believe not ; for our part is now 
 done and perfected. * 
 
 56. But the evil demons were not contented before the Heretioa 
 manifestation of Christ with mentioning those who were said ^ard by 
 to have been born the sons of Jupiter, but, when He appeared, lievila. 
 and lived among men, and when they learnt that He was 
 foretold by the Prophets, and knew that He was believed 
 in, and looked for, by every nation, they again (as I have 
 already said') introduced others, Simon, and Menander, ' §. 1 6. 
 from Samaria; who, by the performance of magic wonders, 
 deceived, and still deceive, many. And, as I have already 
 said, Simon was with you in royal Rome in the time of 
 Claudius Caesar ; and so greatly astonished the sacred Senate^ 
 and people of Rome, as to be accounted a god, and to be 
 honoured with a statue like others whom you respect as 
 gods. Hence, I entreat, that the sacred Senate, and your 
 people, may be made cognizant, with yourselves, of this 
 defence of mine:- that, if any one be entangled with his 
 
 ' " Banners." The text merely con- in fact the Latin Texillorum,. written 
 
 tains the word Wa/iev, which however in Greek letters. ' TertuUian, and 
 
 is corrected in the Claromontane copy MinuciasFelix,usethesaineword ; the 
 
 PiilWaifiev ; and the word is, as the forraerinhis Apology, chap. 16. and the 
 
 Benedictine concludes, PiilWay, being latter p. 286. Benedictine note in loc. 
 
44 Persecution stirred up hy demons. Marcion, 
 
 JtjsT. doctrines, he may learn the truth, and be able to escape the 
 — :^^^ deception : and do you, if you please, destroy his statue. 
 Their 57. Nor are the devils able to persuade men that there 
 end was -yyould be no conflagration for the punishment of the wicked, 
 credit as they were also unable to bring it about tha,t Christ, when 
 t anitv ■^^ came, should be unknown. This only were they able 
 to accomplish, that those who lived unreasonably, and were 
 brought up in evil customs to follow their passions, and who 
 sought for vain glory, should kill and hate us; whom we not 
 only hate not, but, as has been said already, we pity them,, 
 and wish to persuade them to repent. For we do not fear 
 death, since it is confessed that we must assuredly die ; and 
 there is nothing new, but the same things certainly continue 
 in the same course; of which, if in truth satiety' overtake, 
 those who taste them but for a year, they should embrace 
 our doctrines, that they may ever be free from suiFering and 
 want. But, if they believe that there is nothing after death, 
 but declare that those who die pass into insensibility; they 
 do us service by delivering us from the sufferings and neces-. 
 sities of this Ij/e; though they prove themselves to be 
 wicked, and haters of their kind, and seekers after vain 
 glory: for they do not put us to death that they may 
 give us freedom, but they slay us that they may deprive us 
 of life and enjoyment. 
 Marcion ^^' Marcion also, who was, as I have said, from Pontus, 
 was put forward by the evil demons; and he even now 
 teaches men to deny Grod the Creator of all things in heaven 
 and earth, and Him Who was foretold by the Prophets to 
 be Christ, His Son; and maintains another God besides the 
 Creator of all things ; and another Son likewise. And many 
 believe this man as the only one who knows the truth, and 
 deride us; while they have no proof of what they assert, but 
 are carried away irrationally, and like lambs by a wolf; and 
 become a prey of godless doctrines, and of devils. For they 
 who are termed devils, endeavour only to lead men away 
 from God the Creator, and Christ His first-born ; and those 
 who cannot lift themselves from the earth, they fixed, and 
 still fix down to things earthly, and to the work of their 
 
 • Satiety. The text reads el fi^ Thiilby ohserye, i% should evidently be 
 Kdpos, but, as the Benedictine and read el /ihv. 
 
Plato's doctrine of the Creation, and of the Son of God. 45 
 
 own hands: but such as rise to the contemplation of celestial Apol. 
 subjects, they thwart; and if they have not sober thought- ^'^^' 
 fulness, and do not lead a life pure, and free from passion, 
 plunge them into ungodliness. 
 
 59. And that you may learn that Plato borrowed from Plato's 
 our teachers, (I mean the account which is given by the„Q^"°' 
 Prophets,) when he said that God altered shapeless matter, f^^ 
 and created the world; hear how the same things are 
 expressly taught by Moses, who has been mentioned before 
 as the first Prophet, and older than the Greek writers ; by 
 whom the Spirit of Prophecy, declaring how, and from what, 
 God in the beginning created the world, spoke thus: In Geo. i, 
 the beginning God created the heaven and the earth; and the 
 earth was invisible, and unfurnished, and darkness was upon 
 the face of the deep, and the Spirit of God moved over the 
 waters. And God said. Let there be light, and it was so. So 
 that both Plato, and those who agree with him, and we our- 
 selves, have learnt, and you may be persuaded, that by the 
 Word of God, the whole world was created from subject 
 matter which was described before by Moses. That too 
 which your poets call Erebus, we know to have been.pe"'- 
 previously mentioned by Moses. 
 
 ' 60. So that which is spoken physiologically by Plato ,in ^^^^l^ 
 his Timseus about the Son of God, when he says. He placedof the 
 Him in the universe after the manner of the letter %*, he ^°"' 
 likewise borrowed from Moses; for it is related in the 
 Mosaic writings, that at the time when the Israelites went 
 out of Egypt, and were in the desert, venomous beasts, 
 vipers, and asps, and every kind of serpents, assailed them, 
 and destroyed the people: on which Moses, from the in- 
 spiration and direction communicated from God, took brass, 
 and formed it into the shape of a cross", and placed it on 
 the holy tabernacle, and said to the people, "If you loo^^^^^^^ 
 upon that figure, and believe, you shall be saved;" and when 21, s. 
 this was done, he related that the serpents died ; and re- 
 
 « ^Y^oo-cc aMv h Tiy iravti- Said letter. See bis Timffius. 
 ty Plato of the soul of the Universe, " Ed. Ben. observes, that the word in 
 
 (which he calls the Son of the Creator,) the LXX is ani^i~iov, which St. Justin 
 
 with reference to the inclination of the wonld understand of the figure ot the 
 
 Ecliptic and the Equator, which cross Cross, 
 one another at the Equinoxes like that 
 
46 Ch.ristians' knowledge is from God. Regenerationby Baptisln. 
 
 Just, corded, that by this means, the people escaped death. Plato 
 
 '- then read this ; and not accurately knowing or perceiving 
 
 that it was a figure of the cross, but seeing only the form 
 
 of the Letter;^, he said, that the power next to the first 
 
 God, was in the Universe in the shape of a ;^; and his 
 
 mention of a third, is derived, as I have already said, from 
 
 his reading the words of Moses, The Spirit of God moved 
 
 above the waters: for he gives the second place to the Word 
 
 of God; Who, he says, is placed after the manner of a p^ 
 
 in the Universe ; and the third, to the Spirit, Who is said 
 
 to move above the water; saying, " The Third about the 
 
 Third'." And hear how the prophetic Spirit declared by 
 
 Moses, that there should be a conflagration ; he spoke as 
 
 Deut. follows; An everlasting fire shall descend, and burn to the pit 
 
 ' ' below. It is not then that we hold the same opinions as 
 
 others, but that all men imitate and repeat ours ; for you 
 
 may hear and learn these things among us, from those who 
 
 do not even know the shape of their letters, but who are 
 
 ignorant and rude in speech, though wise and faithful in 
 
 mind ; some too are blind, or deprived of their eyes ; thus 
 
 you may perceive, that these things have not been by 
 
 human wisdom, but are uttered by the power of God. 
 
 Chris- 61. How we dedicated ourselves to God, being new 
 
 Bdptism ™*^^ through Christ, I will explain, lest, if I omit this, 
 
 I appear to be cheating in my explanation. All then 
 
 who are persuaded, and believe, that the things which are 
 
 taught and afiirmed by us are true; and who promise to 
 
 S.Cyril.be able to live accordingly; are taught to pray, and beg 
 
 ^^ ■ ■ God with fasting, to grant them forgiveness of their former 
 
 sins; and we pray and fast with them. Then we bring 
 
 them where there is water; and after the same manner of 
 
 regeneration as we also were regenerated ourselves, they are 
 
 regenerated ; for, in the Name of God, the Father and Lord 
 
 S. Cyril, of all things, and of our Saviour Jesus Christ, and of the 
 
 Lect.20. jjpjy Qijog^^ they then receive the washing of water: for, 
 
 " The Third, ri, Sc rplra Trepl Thy Benedictine does irot think it necessary 
 rpWov. In the second Epistle of Plato to alter the text of St. Justin ; as Pro- 
 it is read, rbv rp^Tov irepirA Tpfra, and clus' version proves that there must 
 also by St. Clement of Alexandria and have been copies which contained the 
 others ; but as Proclus, lib. 2. Theo- same reading. 
 logi» Platonicse, reads it as above, the 
 
Man, horn in the Flesh, needs a new Birth of the Word. 47 
 
 indeed, Christ also said, Except ye be born again, ye shall Apol. 
 not enter into the kingdom of heaven. And that it is im- j i. ' J 
 possitle for those who are once born to enter into their 3- 
 -mothers' wombs, is plain to all. And it is declared by the 
 Prophet Isaiah, as I have already written, in what way those 
 who have sinned, and who repent, shall escape their sins. 
 It is said as follows; Wash ye, make you clean, put away the la. i, 
 evil of your doings from your souls ; learn to do well, judge ^^~~'^^- 
 the fatherless, aud plead for the widow. And come and let 
 us reason together, saith the Lord; and though your sins be as 
 scarlet, I will make them white like wool; though they be red 
 like crimson, I will make them white like snow. But if ye 
 will not hear me, a sword shall devour you; for the mouth of 
 the Lord hath spoken it. 
 
 And we have received the following reason from the Apostles 
 for so doing ; since we were ignorant of our first birth, and were 
 born by necessity of the moist seed through the mutual union 
 of our parents, and were brought up in evil customs and 
 wicked training; in order that we might not remain the 
 children of necessity and ignorance, but of choice, and of 
 knowledge ; and that we might obtain remission of the sins 
 we had formerly committed; in the waters, there is called 
 over him who chooses the new birth, and repents of his sins, 
 the name of God the Father and Lord of all things; and 
 calling Him by this name alone, we bring the person to be 
 washed to the laver": for no one can declare the name of 
 the ineffable God, but if any one presumes to say that He 
 has any, he commits an act of incurable madness. Now 
 this washing is called illumination ', because they who learn i ,^a.Ti(r- 
 the meaning of these things are enlightened in their mind. K*- 
 And in the name of Jesus Christ, Who was crucified under 
 Pontius Pilate ; and in the name of the Holy Ghost, Who 
 foretold, by the Prophets, all these things about Jesus; 
 does he who is enlightened receive his washing. 
 
 y ' In the water,' may perhaps be notice the principal argument for it, 
 
 taken as in Ed. Ben. with the previous namely, that tovtov makes no sense 
 
 ^otis, whatever ; ' iiriXiyovros tov rhv \ov(x6- 
 
 2 avTh rovTO n6vov iiriKsyovTes, tov- iievov &yovros.' ' The person who leads 
 
 Toy Twii<T6ii.evoV &yoVTes iirl rb \ovrp6v. him who is to be washed to the laver 
 
 Ben. doubtfully rejects the obvious saying this and no more.' 
 emendation of Thirlby, bat dpes not 
 
48 Rites of initiation. It was Christ Who spoke to Moses. 
 
 J'irst. 62. And the devils>, hearing of this baptism which was 
 
 ^^^ taught by the Prophet, instigated those who enter into their , 
 
 imita. temples, and who are about to come before them ; paying 
 
 B°p^ °^ drink oiFerings, and burnt offerings, also to sprinkle them- 
 
 tism. selves : and they cause men to go and wash their whole 
 
 persons before they come to the temples where they are 
 
 enshrined ; and the command given by the priests, to those 
 
 who enter the temples and worship in them, to put oif their 
 
 shoes, the devils have learnt, and imitated, from what 
 
 happened to Moses, the Prophet whom I have mentioned. 
 
 For, at the time when Moses was commanded to go down into 
 
 Egypt, and bring out the people of Israel who were there, 
 
 as he was feeding the sheep of his uncle on the mother's 
 
 side * in the land of Arabia, our Christ held converse with 
 
 Exod.3, him in the shape of fire from a bush, and said. Put off thy 
 
 -shoes, and draw near and hear : and when he put off his 
 
 shoes, and drew near, he heard that he was to go down into 
 
 Egypt, and bring out the people of Israel who were there ; 
 
 and he received a mighty power from^ Christ, Who spoke to 
 
 him in the shape of fire : and he went down, and led out 
 
 the people, having wrought great and wonderful things ; 
 
 which, if you wish to know, you may learn them accurately 
 
 from his writings. 
 
 TheSon, 63. But all the Jews teach even now, that the unnamed 
 
 Father ^^Sl spoke with Moses-. Whence the Spirit of prophecy, 
 
 spake to when blaming them by Isaiah, the before-mentioned Prophet, 
 
 J8. 1, 3. spoke as 1 have already related. The ox knometli his owner, 
 
 and the ass his master s crib, but Israel doth not know Me, 
 
 My people hat* not understood Me. And Jesus the Christ, 
 
 because the Jews knevv not what the Father was and what 
 
 Mat. 11, the Son, upbraids them in like manner, and says, No man 
 
 knoweth the Father, hut the Son: nor the Son, but the Father, 
 
 and those to whom the Son will reveal Him. But the Word 
 
 Bee§.46. of God is His Son, as I have already said; and He is called 
 
 Ma\.3,j. Atigel and Apostle, for He declares all that ought to be 
 
 j^ ■ ' known, and is sent to proclaim what is told, as indeed our 
 
 » Mother's brother. " This,'' says wrote mother's brother, for father-in- 
 
 the Benedictine, " is a strange mistake law. Thirlby supposes him to have 
 
 of St. Justin," and he thinks, that the confused the accounts of Moses and 
 
 holy Martyr, by a slip of the memory, Jacob, 
 
Tiie Jeivs percelv.'d not. that the Son spoke to Moses. 49 
 
 Lord Himself said, He that heareth Me, heareth Him that Apol. 
 sent Me. And this will be clear from the writings of;'''^^' 
 
 _ ■ Mat. 1 
 
 Moses, in which it is said as follows: And the Angel of Godio. ' 
 spake unto Moses in a flame of fire out of the midst of af.uas! 
 hush, and said, I Am That I Am, the God of Abraham, the 
 God of Isaac, and the God of Jacob, the God of thy fathers; 
 go down into Egypt, and bring up My people. And what 
 followed, you who wish may learn from them; for it is 
 not possible to write -all the events in this book, but thus 
 much has been said to prove that Jesus, the Christ, is the Son 
 and Apostle of God, being fornierly the Word; and at one 
 time appearing in the form of fire, and at another in the 
 image of incorporeal beings ^ ; but now, by the will of God, 
 being made man for the human race, .He endured also to 
 suffer all that the devils caused to be inflicted on Him by 
 the senseless Jews; who, having it expressly said in the 
 Mosaic writings, And the Angel of God spake with Moses Exod.3, 
 in a flame of flre in the bush, and said, I Am That I ' " ' 
 Am, the God of Abrahark, the God of Isaac, and the God of 
 Jacob; affirm that it was the Father, and Maker of all 
 things, Who spoke thus. Hence also the Spirit of prophecy 
 upbraids them as follows: Israel hath not known Me, i)i«/Ts. i, 3. 
 people hath not understood Me. And again, Jesus, as we 
 have shewn, when with them, said, No one knoweth the^^^^^> 
 Father but the Son, nor the Son hut the Father, and those to 
 whom the Son will reveal Him. The Jews then always 
 thinking that the Father of all things spoke to Moses; He 
 Who spoke to him being the Son of God, "Who is called both 
 Angel and Apostle ; are rightly upbraided both by the Spirit 
 of Prophecy, and by Christ Himself, as knowing neither the 
 Father, nor the Son: for they who say that the Son is the 
 Father, are proved neither to know the Father, nor that 
 the Father of all things has a Son, Who, being moreover the 
 First-born Word of God, is also God, and Who formerly, 
 through the Shape of fire, and through an incorporeal image, 
 appeared to Moses, and the other Prophets ; but now, in the 
 time of your government, as I said before, was made man of 
 a Virgin, according to the counsel of the Father, for the 
 
 » Perhaps, as Ben. prefers, ' an in- understand it a few lines below, 
 corporeal image;' for so it is easier to 
 
 E 
 
50 Minerva and Proserpine imitations of the Word and Spirit. 
 Jbst. salvation of those who believed on Him, and endured to be 
 
 luAIlT. / 
 
 set at nought, and to suffer ; that by dying, and rising again. 
 
 He might overcome death : but that which was spoken from 
 
 the bush to Moses, I Am That I Am, the God of Abraham, 
 
 the God of Isaac, the God of Jacob, and the God of thy 
 
 fathers; is significant that they, though dead, remain in 
 
 existence ; and are the men of this very Christ ; for these 
 
 are the first of all men who were employed in the search 
 
 after God. Abraham was the father of Isaac, and Isaac 
 
 of Jacob, as Moses also wrote. 
 
 Fables 64. And, that the devils incited them to place the image 
 
 serpine of her who is Called Proserpine ', at the fountains of waters ; 
 
 aod Ml. saying, that she was the daughter of Jupiter, in imitation of 
 
 ' K6fn^ what was spoken by Moses ; you may perceive from what 
 
 2 §.9. has been already said^: for Moses declared, as I have 
 Gen. 1, previously- written, In the beginning God created the heavens 
 
 and the earth ; and the eartU was without form and void, and 
 the Spirit of God moved upon the waters. In imitation 
 then of the Spirit of God, which was said to be borne upon 
 the v^ater, they declared that Proserpine was the daughter 
 of Jupiter. Minerva, too, in like manner, they craftily 
 affirmed to be the daughter of Jupiter; not from sexual 
 
 3 or union, but when they knew that God, by His Word^ con- 
 
 eason ^gj^g^ ^j^^ made the world, they described Minerva as the 
 
 < rwoia first conception' ; which we consider to be most ridiculous, 
 
 to adduce the female form as the image of the conception : 
 
 and in like manner their actions convict the others who are 
 
 called the sons of Jupiter. 
 
 The 65. But after thus washing him who has professed, and 
 
 EucL- give" '^is assent, we bring him to those who are called 
 
 riat brethren; where they are assembled together, to offer 
 
 Lect. prayers in common both for ourselves, and for the person 
 
 who has received illumination, and all others every where, 
 
 with all our hearts, that we might be vouchsafed, now we 
 
 have learnt the truth, by our Works also to be found good 
 
 Acts 23, citizens and keepers of the comftiandments, that we may 
 
 Phil. 1, obtain everlasting salvation. We salute one another with 
 
 27- a kiss when we have concluded the prayers: then is brought 
 
 =■ irpo- to the President' of the brethren, bread, and a cup of water 
 
 e'^P^^i^and wine", which he receives; and offers up praise and 
 
 XXIII. 
 
Doctrine and practice of the Holy Eucharist. 5 1 
 
 glory to the Father of all things, through the Name of His Apol. 
 Son, and of the Holy Ghost; and he returns thanks at ^•^^'^^' 
 length, for our being vouchsafed these things by Him. 
 When he has concluded the prayers aiid thanksgiving, all 
 the people who are present express their assent by saying 
 Amen. This word. Amen, means in the Greek language. 
 So be it; and when the President has celebrated the 
 Eucharist, and all the people have assented, they whom we 
 call deacons give to each of those who are present a portion 
 of the Eucharistic bread, and wine, and water; and carry 
 them to those who are absent. 
 
 66. And this food is called by us the Eucharist, of which What 
 no one is allowed to partake but he who believes the truth charist' 
 of our doctrines 5 and who has been washed in the laver for '^• 
 the forgiveness of sins, and to regeneration ; and who so 
 lives, as Christ has directed. For we do not receive them 
 as ordinary food, or ordinary drink, but as by the Word of 
 God, Jesus Christ our Saviour was made flesh, and had both 
 flesh and blood for our salvation ; so also, the food which was 
 blessed by the prayer of the Word which proceeded from Him, 
 and from which our flesh and blood, by assimilation^ receive 
 nourishment, is, we are taught, both the flesh and blood of 
 that Jesus Who was made flesh. For the Apostles, in the 
 records which they made, and which are called Gospels, 
 have declared, that Jesus commanded them to do as follows : 
 He took bread, and gave thanks, and said, This do iwMat.26, 
 remembrance of Me, This is My body. And in like manner He Maxi. ' 
 took the cup, and blessed it, and said. This is My blood; and i*',^|* 
 gave it to them alone. The same thing in the mysteries of 19. &e.' 
 Mithra also, the evil demons imitated, and commanded to 
 be done ; for bread;, and a cup of water,, are placed in the 
 mystic rites for one who is to be initiated, with the addition 
 of certain words, as you know or may learn. 
 
 67. But we, after these things, henceforward always remind Pro. 
 one another of them ; and those of us who have the means, "^^^^fl 
 assist all who are in want; and we are always together; andtian as- 
 in all our oblations we bless the Maker of all things, through b?"g' 
 His Son Jesus Christ, and through the Holy Ghost. And on 
 the day which is called Sunday, there is an assembly in the 
 same place of all who live in cities, or in country districts ; 
 
 E 2 
 
52 Proceedings of Christietn /Assemblies. 
 
 Just, and the records of the Apostles, or the writings of thd 
 
 *"'^' Prophets, are read as long as we have time. Then the 
 
 reader concludes : and the President verbally instructs, and 
 
 exhorts us> to the imitation of these excellent things: 
 
 then, we all together rise and oifer up our prayers ; and, 
 
 as I said before, when we have concluded our prayerj bread 
 
 is brought, and wine, and water ; and the President, in like 
 
 * 4to- manner, offers up ■ prayers, and thanksgivings, with all his 
 
 'ff^f «' strength ; and the people give their assent by saying Amen : 
 
 and there is a distribution, and a partaking by every one, of 
 
 the Eucharistic elements; and to those who are not presentj 
 
 they are sent by the hands of the deacons ; and such as are 
 
 in prosperous circumstances, and wish to do so, give what they 
 
 will, each according to his choice ; and what is collected is 
 
 placed in the hands of the President, who assists the orphans, 
 
 and widows, and such as through sickness, or any other cause, 
 
 are in want ; and to those who are in bonds, and to strangers 
 
 from afarj and, in a word, to all who are in need, he is a 
 
 protector. But Sunday is the day on which we all hold our 
 
 common assembly, because it is the first day on which God* 
 
 ■when He changed the darkness and matter, made the world; 
 
 and Jesus Christ our Saviour, on the same day, rose from 
 
 the dead ; for the day before that of Saturn, He was 
 
 crucified; and on the day after it, which is Sunday, He 
 
 appeared to His Apostles and disciples, and taught them 
 
 these things, which we have given to you also, for your 
 
 consideration. 
 
 Chria- 68. If, then, these things appear to you to have reason 
 
 least ^iid truth, respect them ; but if they seem to be frivolous, 
 
 harm- }jq1(J them in contempt as frivolities ; and do not decree 
 
 death against those who have done no wrong, as if they 
 
 were enemies : for we forewarn you, that you shall not 
 
 escape the future judgment of God, if you continue in your 
 
 injustice ; and we will exclaim. Let what is pleasing to God 
 
 be done. And although from the letter of the greatest and 
 
 inost illustrious Emperor Adrian your father, we might 
 
 entreat you to command that judgment should be done 
 
 acfcording to our petition; yet, it is not because it was 
 
 decided by Adrian, that we the rather urged this ; but we 
 
 have made our appeal, and ei^Tposition, because we knew 
 
Letter? of Adrian ap.d Antoninus. 53 
 
 that we ask what is just. I have, however, subjoined a Apol. 
 copy of Adrian's letter, that you may know that we speak i^^^iZ^* 
 truth in this also. The copy is as follows. 
 
 69. To Minucius Fundanus, Proconsul of Asia^ iJudg- 
 received the letter written to me by your predecessor, the "^rLn. 
 most illustrious Serenius Granianus, and it is not my 
 pleasure to pass by without enquiry the matter referred to 
 me, lest both the inoffensive should be disturbed, and an 
 opportunity afforded to slanderous informers of practising 
 their vile traffic. Now, if our subjects of the Provinces are 
 able to sustain by evidence this their demand against the 
 Christians, so as to answer before a Court of Justice, I have 
 no objection to their taking this course. But to mere 
 clamorous demands and outcries* for this purpose, I do not 
 allow them to have recourse. For it is much more equi- 
 table, if any one wishes to accuse them, for you to take 
 cognizance of the matters laid tp their charge. If therefore 
 any one accuses and proves that the aforesaid men do any 
 thing contrary to the laws, you will also determine their 
 punishments in accordance with their offences. As on the 
 other hand, by Hercules, have an especial regard ; that if 
 any one demand a writ of accusation against any of these 
 Christians, merely for the sake of libelling them as such, 
 you proceed against that man with heavier penalties, in 
 proportion to his heinous guilt. 
 
 70. "=" The Emperor Caesar Titus ^lius Adrianus Anto- Judg- 
 ninus Augustus Pius, qhief Pontiff, in the fifteenth year of "™^_° 
 Tribunicial power, the third time Consul ; Father of his nious. 
 country ; to the States General of Asia, greeting. 
 
 I indeed should have thought that the gods would take 
 care that such men should not escape discovery, for it is 
 much more likely that they will punish, if at least they can, 
 such persons as refuse to worship them ; yet on these men 
 
 • Eusebius tells us, that S. Justin that this word was used of the aocla- 
 
 inserted a copy of the original Latin mations made in the Theatres, ' The 
 
 version of this Letter, which he himself Christians to the lions,' &o. See Ter- 
 
 translated into Greek. (Euseb. book iv. tullian, Apdl. xl. De Spec. xxvi. 
 chap. 8.) This translation, with a e Ed. Ben. observes, that this Letter 
 
 Latin version formed from it, is given is inserted from Eusebius, who gives 
 
 in the Cologne and Benedictine Edi- it, Hist. Eccl. iv. 13. and quotes Melito 
 
 tions ; but we have preferred to follow in support of its genuineness. There 
 
 the original Latin as preserved by is no remark of St. Justin upon it, as 
 
 Kufinus, and given from him by Otto, there would have been had he inserted 
 
 '' iii(i(ri<ny. Valerius observes, it himself. 
 
54 Christians not to be punished as such. 
 
 Just, yau bring trouble and arraign their opinion, which they 
 ^^^"^^ hold, as that of Atheists, and lay to their charge -certain 
 other things which we are not able to prove. But it must 
 make for their cause to have the character of enduring 
 even death for that of which they are accused, and they 
 conquer you by lavishing their own lives rather than obey 
 in what you require them to do. Now touching the earth- 
 quakes that have happened, and are happening, it is not 
 reasonable for you to remind us of them, you who despond 
 whenever they take place, if you compare your own feelings 
 with theirs, because they are far more trustful than you 
 towards God, And you indeed seem at such time to be 
 ignorant of the gods, and you neglect the temples, and have 
 no knowledge of the worship of God. Hence you envy 
 those who do serve Him, and persecute them even unto 
 death. Other Governors of Provinces also wrote to my 
 1 Lit. father of sacred memory' about these people; to whom he 
 my most j,gp]jg j^ that they should not disturb such persons, unless 
 father, they were detected attempting any thing against the Roman 
 government. And many have communicated with me too 
 about them, to whom I also have replied, adopting my 
 father's opinion. But if any one has any information to 
 bring against a person of this class, merely because he is 
 such, let the accused be absolved from the charge, even if 
 he appear to be one of them, but the informer shall be 
 amenable to justice." 
 Testi- 71. *"The Emperor Caesar Marcus Aurelius Antoninus 
 Marcuf Grermanicus Parthicus Sarmaticus, to the people and sacred 
 Aato- Senate of Rome, greeting. 
 
 I explained to you the magnitude of my design, and, 
 when labouring and suffering in a strait from being sur- 
 rounded on the confines of Germany, vvhat results I 
 achieved, when I was shut up in Carnutum by seventy-four 
 battalions", about nine miles off. But the enemy being 
 near us, the scouts informed us, and Pompeianus our 
 general signified what we knew, (for I was hemmed in by 
 a vast and indiscriminate host, whilst I had only a limited 
 
 ^ This Letter is not oonsidereJ ge- be at any rate later than this Apology, 
 nuine, although there is early evidence « Lit. ' Dragons ;' but the standards 
 
 of the existence of a Letter of Marcus may be intended. Scaliger would read 
 
 Aurelius to the same purport. It would epoiyKav, as they were barbarians. 
 
Marcus Antoninus delivered by prayers of Christians, 55 
 
 draft of the 'first, tenth, and 'double legion of our armies, Apol. 
 and ' the legion of the straits with me,) that a mingled ,- ' * 
 
 multitude of the enemy to the number of 977000 was close ''yefi-lvas 
 at hand. When then I compared myself and the number [^"^j^"" 
 of my troops with the vast forces of the barbarians and 
 enemy, I had instant recourse to putting up prayers to the 
 gods of our country. But being disregarded by them, and 
 perceiving the strait to which my power was reduced, I 
 called out tbose among us who are termed Christians, and on 
 examination I discovered their multitude and strength : 
 and I vented my rage at them, which was not right, for I 
 subsequently learned their power. Wherefore they begin 
 their work not with a preparation, of darts, or arms, or 
 trumpets, for this is hateful to them, on account of the 
 God Whom they bear in their conscience ; and hence it is 
 probable, that those whom we take to be Atheists, may have 
 God of His own free will entrenched within their con- 
 science ; but casting themselves on the ground, they prayed 
 not for me alone, but also for the army that was present, . 
 that God would relieve the hunger and thirst that oppressed 
 them ; for we had had no water for five days, because none 
 could be found, we being in the middle of Germany, and 
 on the enemy's confines. But as soon as they cast them- 
 selves on the ground, and invoked a God whom I knew not, 
 immediately water followed from Heaven. Upon us indeed 
 it was most cool, but upon the enemies of the Romans it 
 was a fiery hail. And moreover immediately [we recog- 
 nised] the presence of God consequent on this prayer, as 
 of One Invincible and Indestructible. Beginning then from 
 hence, let us allow such to be Christians, lest by their 
 prayers they obtain some similar weapon against us. With 
 regard to such an one, I decide that he shall not be accused 
 because he is a Christian ; but if any be found to accuse a 
 Christian because he is one, with regard to that Christian 
 who is delated and confesses that such is the fact, I wish it 
 to be made plain that he is accused of nothing else but this 
 only, that he is a Christian, but that the accuser shall be 
 burnt alive. And the Christian who confesses and cer- 
 tifies this, the oflicer entrusted with the government of the 
 Province is not to compel to retractation and loss of his 
 
56 Publication of the Letter of Marcus A/itoninus, 
 
 Just, freedom. I desire that this be confirmed by a decree of the 
 
 Mart. 
 
 '- Senate also, and I command that this edict of mine be pub- 
 lished in the forum of Trajan, that all may be enabled to 
 read it. The Prefect Vetrasius Pollio will take care that 
 it is sent into the Provinces round about, and that no one 
 who wishes to use and. possess [a transcript of] it, be pre- 
 vented from obtaining it from the documents now published 
 by us." 
 
THE SECOND APOLOGY 
 
 OS 
 
 S. JUSTIN MARTYR 
 
 FOR THE CHRISTIANS 
 TO ANTONINUS PIUS. 
 
 1. Even the deeds that were done yesterday' and the day Malice 
 before in our city by Urbicus, O Romans, and those which ^^^^ 
 in like manner are unreasonably perpetrated by your^ml 
 
 • .11 , i'/. 1. .. wicked 
 
 governors m all parts, compel me to frame this composition men. 
 of argument, in behalf of us, who are of like passions with * x^^' 
 
 111! 1 ''"^ '^'" 
 
 yourselves and your brethren, even though you do notirpiiiT)!/. 
 acknowledge it, and wish it not, because of the glory of 
 what are considered by you as distinctions. For every 
 where, whoever is corrected by father, or neighbour, or 
 child, or friend, or brother, or husband, or wife, for any 
 fault, as for being inflexible, and addicted to sensuality, and 
 hard to excite to good, (except those who believe that the 
 unjust and intemperate shall be punished in eternal fire, but 
 that the good and those who live like Christ shall be together 
 with God in a state free from suffering, I allude to those 
 who have become Christians,) these, and the evil demons who 
 hate us, and who have, as judges under them, such as the 
 above, their subjects and worshippers, cause the latter, like 
 rulers who are under the influence of devils, to put us to 
 ileath. But in order that the very cause of the whole thing 
 
 hat Urbicus did may be made plain to you, I will relate all 
 
 hat was done. 
 
58 A husband 'prosecutes his wife's teacher before Urbicus. 
 
 Just. 2. A certain woman had a husband who was intemperate, 
 £— — '- she herself also formerly being intemperate. But when she 
 exeou- knew the doctrines of Christ, she was brought to self- 
 ttirer control; and endeavoured to persuade her husband to the 
 martyrs, same, relating these doctrines, and teaching him that there 
 would be a future punishment in. eternal fire, for all who 
 did not govern their lives by moderation and right reason. 
 But he continued in the same excesses, and by his conduct 
 alienated his wife from him ; and she thinking it wrong to live 
 any longer with one, who, against the law of nature, and 
 contrarily to right, 'laboured to procure by every device the 
 means of gratification, wished for a divorce ; and when she 
 yielded to the entreaties of those about her who wished her 
 to remain with him still, as her husband would come bye and 
 bye to the hope of a change, she constrained herself, and 
 remained with him. But when her husband went into 
 Alexandria, and was said to be acting worse, she, that she 
 might not be a partaker in his sins and impieties, by remain- 
 ing in her connection with him, and continuing to share his 
 '^Eiroi;- table and his bed, gave him what you call the 'bill of 
 '"'' divorce, and was separated. But this good and admirable 
 husband; who ought to have rejoiced, thatthe deeds which 
 she formerly used to commit recklessly with, the servants and 
 hirelings, taking delight in drunkenness, and every kind of 
 wickedness, she now ceased to do, and wished him to 
 abstain from doing as well ; when she had parted from him 
 against his will, laid an accusation against her, declaring 
 that she was a Christian. And she addressed a petition to 
 you, O Emperor, praying that she might first be permitted 
 to arrange her affairs, and then, after they were set in order, 
 she would defend herself on the subject of the accusation. 
 And you granted her petition. Her former husband then, 
 being now unable to reply to her, turned in the following 
 manner on a certain Ptolemaeus, who was her teacher in the 
 Christian doctrines, whom Urbicus punished ; he persuaded 
 the centurion who threw Ptolemaeus into prison, and who 
 was his friend, to take him, and ask him this single question 
 alone : Was he a Christian ? And Ptolemasus, who was a 
 lover of truth, and no wise disposed to be a deceiver or 
 falsifier, confessed himself to be a Christian ; on which the 
 
Execution of Ptolemceus, Lucius, and another.^ 59 
 
 centurion caused him to be put in bonds, ajid confined bim Apot. 
 for a long time in the prison. At last, when be came before 
 
 Urbicus, he was likewise asked this same question only, If 
 he were a Christian ? And he again, knowing the blessings 
 he had derived through the doctrine of Christ, confessed the 
 school of divine virtue ; for he who denies any thing, either 
 does so from condemning it; or, knowing himself to be 
 unworthy of, and alien to it, avoids the confession of it : 
 none of which conditions apply to the true Christian. And 
 when Urbicus commanded him to be led away to execution, 
 a certain Lucius, who was also himself a Christian, seeing 
 the decision that was thus unreasonably given, said to 
 Urbicus, What is the reason of your punishing this man, 
 who is neither an adulterer, nor a fornicator, nor a murderer, 
 nor a thief, nor a robber, and who is not convicted of having 
 committed any offence whatever, but who confesses himself 
 to bear the name of a Christian ? You judge not, O Urbicus, 
 in such a manner as becomes the Emperor Pius, or the 
 Philosopher the son of Caesar, or the sacred Senate. He 
 gave no other reply to Lucius than merely this: You yourself 
 also appear to me to be such an one ; and, when Lucius 
 answered. Certainly I am; he commanded him also, in 
 return, to be led away. He acknowledged it with thanks, 
 knowing that he would be liberated from such wicked 
 masters, and would go to the Father, and King of the 
 heavens. And some other third person coming up, was in 
 like manner condemned to punishment. 
 
 3. I also expect to be entrapped by some of those whom Justin 
 I have mentioned, and to be affixed to the stake, evenf^P^"'^ 
 
 ' _ 'the like. 
 
 perhaps by Crescens, that lover of 'noise and ^boasting: fori a,^^. 
 it is not fit to term the man a lover of 'wisdom, who accuses '("''('»''• 
 us in public of what he knows nothing of ; as if Christians Kifmov. 
 were Atheists, and wicked persons; acting thus to'j"'*-''' 
 gain the grace and favour of the deluded multitude. 
 For if he attacks us without studying the doctrines of 
 Christ, he is utterly wicked, and far worse than the 
 common people, who often take care not to speak about 
 subjects they do not understand, and -bear false witness. 
 Or, if he have read them, and have not understood the 
 sublimity of their contents; or have understood it, and acts 
 
CO Malignity of Crescens. Christians fear not, nor seek death. 
 
 Just, thus that he may not be suspected of being a Christian ;, h^ 
 
 1^^ is far more base and utterly 'depraved, as being a slave ta 
 
 vvpos popular and senseless opinion and fear. For I. wish you to 
 
 know, that 1 proposed and asked him certain questions of 
 
 [this kind] both to ascertain, and to prove, that he really 
 
 knows nothing, and that I speak truth. If these disputations 
 
 have not been reported to you, I am ready to repeat my 
 
 questions again even in your presence, and it would even be 
 
 a deed worthy of you as Emperors. But, if my questions 
 
 and his answers are known to you, you must see that he 
 
 knows nothing of our customs, or, if he knows them, that 
 
 • he does not dare to speak of them as Socrates would have 
 
 done, through fear of his hearers: proving hinjself not a 
 
 2(^i\((- = lover of Wisdom, as I have already said, bu,t a lover of 
 
 3°Ii\6. 'vainglory, who values not that adniirable saying of Socrates, 
 
 8o|os that no man should be honoured before the truth ; but it is 
 
 impossible for a Cynic, who asserts the End to be indifferent, 
 
 to know any good but indifference. 
 
 Why 4. But, lest any one should say to us. Do you all then 
 
 ^3 do "isstroy yourselves, and go at once to God, and give us no 
 
 not kill trouble ! I will tell you why we do not so ; and why, when 
 
 bIvbs. "^^ ^^^ interrogated, we fearlessly confess. We have been 
 
 taught that God made not the world for nothing, but for 
 
 the human race ; and we have said that He takes pleasure 
 
 in those who imitate His own perfections, and is displeased 
 
 with those who prefer evil, whether in word or in deed. 
 
 If then we should all destroy ourselves, we are the cause, 
 
 as far as in us lies, why no one would be born and instructed 
 
 in the doctrines of God : or even that the human race should 
 
 cease to exist; and if we act thus, even we ourselves do what 
 
 is contrary to the will of God. B ut, when we are interrogated, 
 
 we do not deny, because we are conscious of nothing evil in 
 
 ourselves, but account it wicked not in all things to speak 
 
 the truth, which we also know to be pleasing to God ; and 
 
 we also now desire .to disabuse you of an unfair prejudice). 
 
 5. But if the idea should occur to any one, that, if we 
 confess God to be our helper, we should not, as we say, be 
 mastered and persecuted by the wicked^; I will answer this 
 
 » Ben. cites Clem. Al. Strom, iv. when persecuted P' 
 'Why, they say, are ye not helped 
 
TChe fallen Any els pretended to be gods. 6 1 
 
 also; Godj Who made the whole world, having subjected the Apol. 
 things on earth to man, and arranged the heavenly bodies ^^'^' 
 for the increase of fruits, and the changes of seasons, and 
 laid down a divine law for these *■, which He is also seen to 
 have created for man, delivered the care of man, and of 
 things under heaven, to the Angels whom He appointed 
 over them ; but the Angels transgressed this order, and fell^™*®' 
 into intercourse with women, and begot sons, who are those 
 that are called demons ■= ; and moreover they henceforth sub- 
 jected the human race to themselves; in part, by magic 
 writings; in part, by fears and punishments which they 
 inflicted on them ; in part, through their instruction of 
 sacrifices, and incense, and libations, of which they stood 
 in need after they were enslaved by the passions of their 
 lusts : and they sowed among men murders, wars, adulteries, 
 and intemperance, and every kind of vice. Hence also the 
 poets and mythologjsts, not knowing that the Angels, and 
 the demons that were born of them, did those things to men, 
 and women, and cities, and nations, which they described, 
 referred them to God Himself, and to those whom they 
 considered as sons begotten of Him ; and to the sons of those 
 whom they called His brothers, Neptune and Pluto, and to 
 their sons in like manner, for they called every one of these 
 by the name which each of the Angels gave to himself, and 
 to his children. 
 
 6. But proper name for the Father of all things. Who is Names 
 unbegotten, there is none. For whoever is called by a and 
 name, has the person older than himself who gives him that ^''".^*- 
 name''. But the terms Father, and God, and Creator, andcastout 
 
 ^ Toirots. Suet is the conjecture of Apol. chap. S2. " We may find in Holy 
 Thirlby ; the Ms. reading is Tovroy, Writ how, from the Angels who fell, 
 referring to y6fiov, with little difference sprang a race of demons more corrupt 
 of sense. The Benedictine approves but than themselves, which has been cota- 
 does not adopt the change; but Otto demned by God, together with its pro- 
 observes, " If we read toiJtois, referring genitors, and with that its chief, of 
 to the heavenly bodies, ovpavlois otoi- whom we spoke." Athenagoras, Apol. 
 Xeiots mentioned before, we have a §. 25. holds that the giants were the 
 subject to which to refer the words that offspring of these Angels. It is to be 
 follow, " which also He is seen to have observed, that the nsual Greek copies 
 created for man:" and the whole sen- of the hook of Genesis had angels of 
 tence runs in the usual order." , We God, for sons of God. 
 have translated the passage according " Ben. cites S. John Damaso. Mart, 
 to this suggestion. of S. Babylae. Parall. p. 785. B. 
 
 "= So Apology i. 55. TertuUian says. 
 
62 Of Divine Names. No proper name of the Father. 
 
 J-nsT. Lord, and Master, are not names, but terms of address 
 
 ^derived from His benefits and His works. But His Son, 
 
 Who alone is properly called Son, the Word, Who was 
 before all things, and Who was with Him, and was begotten", 
 when in the beginning through Him He created and ordered 
 all things, is called Christ, as He was anointed ; and by Him 
 God set all things in order, and this name itself contains an 
 unknown signification ; as also the title God, is not a name, 
 but the notion which is implanted in the nature of man, of 
 a thing which can hardly be explained. But Jesus has the 
 name and signification both of Man and of Saviour ; for He 
 was even made Man as I have said, and born according to 
 the will of God and the Father, for those who believe in 
 Him, and for the destruction of devils : and now you may 
 learn this even from what passes under your own eyes; for 
 numbers of those who were possessed with devils throughout 
 the whole world, and in your city, many of our people, the 
 Christians, by exorcising them in the name of Jesus Christ, 
 Who was crucified under Pontius Pilate, have healed, and 
 do even now heal; when they were not cured by all the 
 other exorcists, and practisers of incantations, and charmers ; 
 overthrowing and driving out the devils who had possession 
 of men. 
 The 7. Hence, God also refrains from causing the confusion 
 
 "" and destruction of the whole world ', that both the wicked 
 served Angels, and devils, and men, may exist no longer; because 
 Chris- of the race of the Christians, which He knows to be in 
 tians. nature the cause of its preservation^. Otherwise it would 
 mot by be no longer possible for you to execute, and be urged to, 
 such things as you do by evil demons; but the fire of judg- 
 ment would descend, and utterly dissolve all things ; just as 
 
 * Ben. here observes, that Justin Diognet. §. 6. Origen, Cels. iv. p. 1 76. 
 
 speaks, like many other authors, of a and viii. p. 424. Clem. A. Quis X)ives, 
 
 <3^eneration of the Son at the creation of p. 36, 
 
 thevforld. But 'this generation, he con- e Literally, " Of which He knows in 
 
 tinues, " in no degree detracts from the nature that it is a cause." Otto, on 
 
 eternity of the Son, since He was with this passage, observes, after giving the 
 
 the Father before He went forth to the different versions of some of the Editors, 
 
 creation of the world." See Bull. Def. that we should probably read it thus ; 
 
 Fid. Nic. III. ii. §. 1. and Grabe's 'the race of Christians, which He knows 
 
 note. to be a cause (in caus^) of the Universe 
 
 ' Ben. cites Apol. §. 28, and 45. and being preserved.' 
 
 Dial. §. 39. Hermas I. §. 2. and Ep. ad > 
 
 Fate. 
 
Final Conflagration, not periodical as Stoics hold, 63 
 
 formerly the waters of the flood left no one, but only him, Apoi. 
 with his family, who is called by us Noah, and by you ^^' ^' 
 Deucalion ; from whom, again, such multitudes were born, of 
 whom some were evil, and others good. So we also afBrm, 
 that there will be the conflagration ; but not like that of the 
 Stoics according to the theory of the change of all things 
 into one another, which appears a most degrading notion". 
 Neither is it by fatality that men do or endure what takes 
 place; but each does well, or ill, by his choice; and by the 
 activity of evil demons it is that the good, as Socrates and 
 the like, are persecuted and imprisoned: but Sardanapalus, 
 and Epicurus, and the like, appear to flourish in plenty and 
 splendour. But the Stoics, not understanding this, declare 
 that all things happen by the compulsion of fatality. But, 
 because God in the beginning created the race both of 
 Angels, and of men, with free will, they will justly suffer in 
 eternal fire the penalty of whatever they have done amiss; 
 for it is the nature of every creature to be capable of vice 
 and of virtue, nor would any of them be praiseworthy if 
 it had not the power of being turned toward either. And 
 men every where who have been legislators or philoso- 
 phers according to right reason, shew this from their 
 directions to do one thing, and to abstain from another; and 
 the Stoics in their system of morals hold the same principles 
 in great honour ; so that you may see that in their doctrine 
 of principles, and incorporeals, they do not succeed well; 
 for if they say that the actions of men are done by fatality, 
 they will either assert that God is nothing but what under- 
 goes change and alteration, and is ever resolved into the 
 same elements; and will appear to have a comprehension 
 
 ^ The pantheistic doctrine of the to lie not in the will but in fate or ne- 
 Stoica identified the world with God, cessity, and in consequence denied the 
 Whom they considered in consequence substantive existence of virtue and 
 to be corporeal, and therefore corrupti- vice ; wbibt, teaching that the soul 
 ble and subject to dissolution. They was mortal, they of course allowed no 
 held a succession of worlds to be gene- state of rewards or punishments after 
 rated and destroyed by a succession of death, and thus they fell into those con- 
 conflagrations, after which every thing tradictions with which St. Jnstin urges 
 was to he renewed in perfect resem- them. Origen, cent. Cels. p. 17, 169. 
 blance of what bad been before and Mosheim de rebus, p. 24. Brucker, 
 was to be again. Tliey considered the Hist. Crit. vol. 2. Cudworth's Intel- 
 governing principle of human actions lectual System, chap, iii. Sect. 5. &c. 
 
64 Malice of demons against all who live hy Reason. 
 
 Jcst. only of things corruptible, and to say that God Himself 
 
 ^^^ ^both in part and in whole comes into every kind of vice; or, 
 
 that virtue and vice are nothing; vs^hich is opposed to every 
 sound idea, and reason, and mind. 
 Right 8. And those who followed the doctrines of the Stoics, 
 ever°° since they were admirable in their ethical system ; as were 
 hated, also the poets in some respects, because of the seed of that 
 1 Kiyov reason ' which is implanted in the whole race of man ; were, 
 we know, both hated and put to death. We are aware of 
 Heraclitus, as I have already said ; and Musonius amongst 
 those of our own times, and others ; for, as I have signified, 
 the devils are ever at work to cause all who labour to direct 
 their lives in any degree whatever according to reason, and 
 to avoid vice, to be hated. And it is nothing wonderful if 
 the devils are proved to cause those, who live not' according 
 to a part of that seminal reason, but by the knowledge and 
 contemplation of the whole Word, which is Christ ; to be 
 hated much worse. But they will undergo a fitting punish- 
 ment, and vengeance, when they are shut up in eternal fire. 
 For if they are even now defeated by men through the name 
 of Jesus Christ, this is a warning of the punishment which 
 is in store for themselves, and for all who serve them,.in 
 eternal fire; for thus both all the Prophets foretold that it 
 should be; and Jesus, our Teacher, instructed us. 
 Eternal 9. But that no one may repeat what is said by those who 
 fiction ^^^ considered Philosophers, that what we say about the 
 wicked being punished in eternal fire, is a mere boast, and a 
 bugbear ; and that it is throu^ fear, and not for the sake 
 of what is good, and pleasurable, that we would have men 
 live virtuously; I will briefly reply to this, that if it be not 
 so, there is no God; or if there is one. He cares not for 
 men; and virtue and vice are nothing; and, as I have said, 
 the lawgivers punish unjustly those who transgress their 
 good ordinances. But since they are not unjust, and their 
 Father teaches them by the Word to do the same things as 
 
 ' The word ' not' which is here sense evidently requires. Ben. refers 
 omitted in the Ms. should be inserted, to S. Clem. Al. Strom, i. p. 288, 298, 
 as Ben. and Otto agree, and as the 674. &o. Protrept. p. 69. 
 
The ground of all Truth is in Christ the Word. 65 
 
 Himself'', they who agi'ee with them are not unjust'. But f/*^o' 
 
 should any one instance the different laws which are found 
 
 among men, and say that with some this is thought to be 
 good, and that to be evil ; and with others what the former 
 thought evil, is held to be good, and what they thought 
 to be good is held to be evil; let him listen to what I will 
 also reply to this. We know that even the evil angels laid 
 down laws akin to their own wickedness, in which such men 
 as resemble them take pleasure; and the true Word, when 
 He came, shewed that not all opinions, nor all doctrines, 
 were good; but that some were bad, and others were good; 
 so that I will declare the same and like things even to such 
 men as these, and they shall be uttered at more length if 
 need be. But I will now return to my subject. 
 
 10. Our doctrines, then, appear to be more sublime thanS''"'" 
 all human teaching, because Christ Who appeared for us was com- 
 made the whole rational being', both body, and reason, and ^*J^ 
 soul: for all that the philosophers and legislators at any time ptilo- 
 declared, or discovered aright, they accomplished according to i Read' 
 their portion of discovery and contemplation of the Word ; *'^ "" 
 but as they did not know all the properties of the Word, 
 which is Christ, they often said things that were even con- 
 trary to themselves. And they who were born before 
 Christ, as to His Humanity, when they endeavoured to 
 examine and confute things by reason, were dragged before 
 the judgment-seats as wicked men, and busy bodies. He 
 who was more active in this than all of them, Socrates, was 
 accused of the same things as we are; for they said that he 
 introduced new Gods", and did not acknowledge those whom 
 the city considered as Gods. He, in fact, expelled from 
 the polity" the evil demons, and such as did what the Poets 
 described; and he taught men to reject Homer, and the 
 other Poets; and he exhorted them to gain the knowledge 
 
 ^ Ben. cites Philo de Sacr. Abel. p. follows that man does not lack free- 
 
 183. and TertuU. Apol. §. 43. and will; and therefore, that they who obey 
 
 Aug.de lib. arbitr. i. 15- not the lawgivers are unjust; and he 
 
 I The original reading of this pas- supposes a reference to be made to 
 sage is as represented in the text. The Luke vi. 35. Matt. v. 45. Otto, how- 
 Benedictine would read, "they who do ever, makes no alteration in the 
 not obey them are unjust," taking text. 
 
 S. Justin's meaning to be, that since " Thirlby cites Plato Apol. Soc. p. 
 
 the lawgivers direct some things to be 24. Xen. Mem. i. p. 412. 
 done, and others to be avoided, and " Plat. Eep. ii. p. 371. x. p. 595. 
 
 God Himself has given us a law, it where he makes Socrates the speaker. 
 
66 Poiver of Truth slieicti in Christian Martijrs, 
 
 Just, of the God Who was Unknown to them, by the investigatiofl 
 — -■ of reason; saying, "It is not easy to discover the Father 
 23. ' and Creator of all things, nor when discovered is it safe to 
 \ Plato, declare Hiin to all'." This however our Christ did through 
 Timi- His own power. For no one trusted in Socrates so as to die 
 "3. for this doctrine. But in Christ, Who was known even to 
 Socrates in part, (for He was, and is, the Word, Who is in 
 every one, and Who foretold all things that were about to 
 come to pass, both by the Prophets, and by Himself also ; 
 when He was made of like passions with us, and taught these 
 things,) not only philosophers and grammarians put their 
 faith, but even handicraftsmen, and such as were wholly 
 uneducated, despising reputation, and fear, and death ; for 
 it is the power of the IneiFable Father which does this, and 
 not the powers of human reason. 
 Con- 11. Nor should we be slain, nor would wicked men and 
 
 of Chris- devils be stronger than we, were it not that to every man 
 tians. that is born, it is also appointed to die ; hence when we pay 
 that debt, we give thanks. And here I think it good and 
 opportune to insert this extract from Xenophon, for the 
 benefit of Crescens, and those who are as senseless as himself. 
 ' Xen. Xenophon says', that Hercules, as he came to a place where 
 Vu2\. three roads met, found Virtue and Vice, who appeared to 
 him in the form of women ; and that Vice, in a luxurious 
 and sensual garb, and with a countenance made alluring by 
 such means, and being instantly captivating to the- sight, 
 promised Hercules, that if he would be her follower, she 
 would always take care that he should pass his life amidst 
 pleasure, and decked with the most brilliant ornaments, and 
 such as she herself then wore: and that Virtue, who had a 
 2aix- homely^ mien and vest, said. If you will obey me, you shall 
 '"""*'■ adorn yourself with no brief and perishable decoration or 
 beauty, but with everlasting and beautiful ornaments. And 
 we are sure that every one who eschews those things which 
 appear good, and prefers those which are considered diiEcult 
 and unaccountable, gains happiness : for Vice, as a disguise of 
 her own actions, assuming the properties which appertain to 
 Virtue, and which are really good, through imitation of what 
 is incorruptible, (for she has nothing that is incorruptible, 
 nor can she produce such,) leads captive the low-minded 
 
If immoral, as some said, they would fear death. 67 
 
 among men, putting her own evil habits on virtue. But Apol. 
 they who understand the things that belong to that which is ^^' '^' 
 truly good, are also uncorrupted in virtue; which every 
 sensible person ought to think of Christians, and of the 
 -athletes, and of all who do such things as the Poets relate of 
 those who are honoured as gods; drawing his conclusion 
 from the fact, that death, even when we could escape it, is 
 held by us in contempt. 
 
 \2. For I myself, when I took pleasure in the doctrines Onlythe 
 of Plato, and heard the Christians slandered, seeing them to cent' 
 be fearless of death, and of every thing else that was thought welcome 
 dreadful, considered that it was impossible that they should 
 live in wickedness and sensuality: for, who that was a 
 sensualist, or licentious, and thought human flesh to be good 
 food, would welcome death, that he might be deprived of 
 his enjoyments, and not endeavour, by every means, always 
 to continue his present life, and to escape the officers; not 
 to speak of denouncing himself to death? This also then 
 have the evil demons, through the agency of certain wicked 
 men, caused to be done ; for when they had killed some, to 
 serve the false accusations which they bring against us, they 
 dragged our domestics, or children, or wives to the torture, 
 and compelled them by dreadful torments to admit those 
 fabulous rites which they themselves openly perform ; of 
 which, as we have no concern with them, we make no 
 account ; having the Unbegotten and Ineffable God as a 
 witness of our thoughts and actions. For why did we not 
 publicly confess even these things to be good, and prove 
 them to be divine philosophy ; saying, that when we kill a 
 man, we celebrate the mysteries of Saturn ; and that, when 
 we take our fill of blood, (as it is said of us,) we imitate what 
 you do to the idol that you honour °, on which is sprinkled 
 the blood not only of irrational animals, but even of men ? 
 For through him who is the most illustrious and noble among 
 you, you make the libation of the blood of those who are 
 put to death. And why, when you imitate Jupiter, and 
 
 » The Editors cite TertuUian, Apol. c. Gent. p. 24. Firniicus de Prof. 
 
 §. 8. De Spec. cap. 6. TatiaD, §. 26. Rel. Epiph. Anc. p. 108. Prud. adv. 
 
 Theoph. Antiooi. iii. 7. Mia. Pel. o. Symmaoh. v. 380. Porphyr.de Abst. ii. 
 
 21. Lact. i. c. 21, and 30. Athanas. p. 226. 
 
 F 2 
 
68 Pliiloso^phy came from the Divine Word. 
 
 JtrsT. the other gods, in your sodomitical practices, and your 
 ^?-^^ shameless connections with women, do you urge in your 
 defence the writings of Epicurus and the Poets ? But when 
 we persuade you to avoid these practices, and those who thus 
 acted, with their imitators ; as I have even now taken pains 
 to do, in these pages ; we are attacked by you in various 
 ways. But for this we care not, for we know that God is a 
 just observer of all things. I would that we now had some 
 one to mount a high rostrum, and cry with a loud voice, 
 Shame, shame, on you, that ye charge what yourselves do 
 openly on these innocent persons ; even attributing to them 
 things that apply to yourselves, and your gods ; but with 
 which they have no concern whatever. Alter your ways. 
 Learn moderation. 
 Chris- |g_ Pqj. j myself, when I discovered the evil disguise 
 trine which was ihrowu around the divine doctrines of Christians 
 i.a^ses l^y t^^ ^^^ demons, to deter others from them, laughed, both 
 Plato- at the authors of these falsehoods, and their disguise, and 
 the popular opinion; and I confess that I both prayed, and 
 strove with all my might, to be found a Christian; not 
 because the doctrines of Plato are entirely different from 
 those of Christ, but because they are not in all respects like 
 them; no more in fact are those of the others, the Stoics, 
 for example, and poets, and prose writers; for each seeing, 
 through a part of the Seminal Divine Word, that which was 
 kindred to those, discoursed rightly. But they who contradict 
 them on more important points, appear not to have possessed 
 the hidden wisdom and the knowledge which cannot be 
 spoken against. Whatever all men have uttered aright, then, 
 belongs to us Christians; for we worship and love, next to 
 God, the Word which is from tlie Unbegotten and Ineffable 
 God: for it was even for us that He was made Man, that 
 He might be a partaker of our very sufferings, and bring us 
 f^<fa- healing. For all writers through the engrafted' seed of the 
 Word, which was planted in them, were able to see the truth 
 I, iii darkly ; for the seed and imitation of a thing, which is given 
 according to capability, is one thing, and the thing itself of 
 which the communication and imitation are given according 
 s. Justin to His grace, is another, 
 public 14. I entreat you then to be pleased to subscribe your 
 
 verdict. 
 
 I 
 
 James 
 
Public approval requested of the Emperor. 69 
 
 judgment, and publish this little book, that our customs AmL. 
 may be explained to others as well as yourselves, so that these ^' '"' 
 things may be known to men, and that they may have the 
 power of being freed from erroneous opinions and ignorance 
 of good, who are at present subject by'' their own fault to 
 punishment, that what I have said may be made known: 
 because it is in the nature of man to know good and evil, 
 and because in condemning us, whom they know not, of such 
 actions as they term shameful, while they take pleasure in gods 
 who do such, and, even now, require the like from men ; in 
 punishing us, as if we did such things, with death or chains, 
 or some other like infliction, they condemn themselves. 
 Hence there is no need of other judges. 
 
 15. And I have held in utter contempt the doctrine of the Simon 
 wicked and deceitful Simon of my own nation, and if you an im- 
 subscribe this work, I will unmask him to them all, thatP"^'?""" 
 
 ... ... Chris- 
 
 they may, if possible, change their opinion ; for it is on this tian doe- 
 account alone that I have composed this treatise. OurJj'JJj^^ 
 doctrines, however, are not to a sane judgment shameful, true, 
 but they surpass all human wisdom. If not so, they are at 
 least unlike those of the Sotadists, the Philasnidians, the 
 dancers, the Epicureans, and other like doctrines of the 
 poets, with which when enacted ■• and written, all are allowed 
 to acquaint themselves. I will now ' conclude, having done ' ^onT6v. 
 what I can, and prayed that all men may in every land be 
 vouchsafed the truth. May you too, in a manner worthy 
 of piety and philosophy, decide for your own sakes with 
 j ustice. 
 
 P Tiapb.. We have here given to sense in his prologue, and in Bool: v. 
 
 this word a sense equivalent to that of chap. 39. §. 3. See also S. Justin's 
 
 the Latin preposition per, as suggested Dialogue with Trypho, §. 88. 
 
 by the Benedictine, and approved by « He seems to mean, as Thirlby 
 
 Otto. S. Irenaeus uses it in the same observes, on the stage. 
 
THE 
 
 DIALOGUE OF S. JUSTIN MARTYR 
 
 WITH 
 
 TRYPHO THE JEW. 
 
 S.Justin 1. As I was one morning pacing the walks of the Xystus", 
 51*^*1 a person in company with others met me, and addressing 
 me, said, " Good morrow. Philosopher." He then turned 
 about and walked with me, as also did his friends ; whilst 
 I in my turn accosted him ; " What would you have with 
 me, Sir?" I said. 
 
 " I was instructed," he replied, " by Corinthus the 
 Socratic at Argos, not to pass by or neglect those who wear 
 your dress, but rather to shew them every attention in my 
 power, and to hold conversation with them, if haply they 
 or myself might thus gain some improvement from our 
 intercourse, for it would be well for both if either should 
 thus be benefited. And for this reason, when I see any 
 one in such a dress, I gladly accost him ; and was accord- 
 ingly just now much pleased to be able to introduce myself 
 to you, and these other persons come along with me, with 
 the same hope of hearing something of value from you." 
 
 " Whe are you then, excellent Sir ?" I replied with a smile. 
 He told me frankly who and what he was. " My name," he 
 said, "is Trypho"". I am a Hebrew of the circumcision, who 
 have made my escape from the late war", and I live at 
 
 • From Euaebius' History, boot iv. Cochbas, which lasted from A.D. 132 
 
 chap. 18. we learn, that the scene of to 135, and in which Jerusalem was 
 
 the following Dialogue was Ephesus. taken by Hadrian, when 580,000 Jews 
 
 I" Eusebias speaks of Trypho, as are said to have perished. St. Justin 
 
 "the most distinguished of the Hebrews alludes to the same event in his longer 
 
 of his time." Hist, book iv. chap. 18. Apology, §. 31, 32. 
 
 f This war was the war of Bar- 
 
Trypho accosts the Writer as a Philosopher. 71 
 
 present in Greece, and chiefly at Corinth." " How then," Dial. 
 said I, " can you derive so great benefit from philosophy as ^ "l*"^' 
 from your own lawgiver and prophets ?" 
 
 " Why not ?" he answered. " Are not all the discourses of 
 the Philosophers about God, and their disquisitions, enquiries 
 into His Unity' and Providence? Or is it not the veryi^„^„p. 
 employment of philosophy to enquire into the nature of x'"- 
 the Deity?" 
 
 "Yes," I said, "these are our principles also; but most 
 of the Philosophers are entirely indiflerent as to whether 
 there be one or many Gods, and whether their providential 
 care is exercised over each of us or not; regarding this 
 knowledge as in no way conducive to happiness. They 
 even endeavour to prove to us, that God regards indeed the 
 universal, and the genus and species, but that of me and 
 you and the individual He takes no care ; or there would 
 be no need for us to pray to Him night and day. It is 
 easy to perceive to what end this reasoning conducts them. 
 It confers a fearlessness and freedom both on the teachers and 
 on the disciples, allowing all to do and to say whatever they 
 please, without dreading any punishment or expecting any 
 reward at the hand of God. How indeed can it be other- 
 wise with those who assert that things will ever continue as 
 they are now, and that you and I shall live in the next life 
 just as we do in this, without being either better or worse*? 
 But others% who maintain the soul to be immortal and 
 incorporeal, think it impossible that they should be pu- 
 nished even if they commit sin; because if the soul is incor- 
 poreal, it is incapable of suffering ; and if immortal, they 
 hold that they have no need of any thing further from 
 God." "Tell us," he then said politely smiling, "what is 
 your opinion of these things, and what you think about God, 
 and what is your philosophy." 
 
 2. "I will tell you," 1 replied, "what is my own con-s. Jus- 
 viction on the subject. Philosophy is indeed the greatest J|.^^^ ^^ 
 of treasures, and most precious in the sight of God, to Stoics, 
 whom it alone introduces and unites man; and they whonjstganj 
 
 Pytha- 
 
 "• He seems to refer to the notion of a-i tney had been. 
 the Fatalist Stoics of his day, that all ' These are Flatonists, of whom St. 
 th.ngs would come round again exactly Ja.-itin makej mention in section 5. 
 
72 St. Justin's trial of several sects of Philosophers, 
 
 Just, have applied their minds to it are the really holy ; but the 
 
 ^' many have not divined what this Philosophy is, and for 
 
 what end it is sent down to man, otherwise there would not 
 
 be at the same time such persons as Platonists, Stoics, 
 
 Peripatetics, Theoretics', and Pythagoreans, this knowledge 
 
 being always one and the same ; but I will now tell you 
 
 ^TtoKi- how it eventually became thus 'many-headed; they who 
 
 Kpavos. g^g^ applied themselves to Philosophy, and became celebrated 
 
 in consequence, happened to be followed by some who paid 
 
 no regard to truth, but being struck merely by the fortitude 
 
 "7^ and temperance of their teachers, with the ^novelty of their 
 
 doctrines, considered that to be truth which they had 
 
 learnt each from his own master ; and they in their turn 
 
 delivered to their successors some such and other like 
 
 notions, so that they became known each by the name of 
 
 the first author of their doctrine. 
 
 " And when I was at first desirous, for my own part, of 
 holding converse with one of them, I put myself under the 
 tuition of a Stoic. After I had lived a long time with him 
 and had gained no certain knowledge of God, (for this he 
 knew not himself, nor did he consider such knowledge 
 necessary,) I left him, and went to a Peripatetic, a shrewd 
 teacher as he thought himself. He endured my presence 
 for some days, but then requested me to fix a remuneration, 
 that our intercourse might not be without profit. On this 
 account I left him, not thinking him worthy of the name 
 of a Philosopher ; but my mind still hankering after what- 
 ever was peculiar and valuable in philosophy, I joined a very 
 celebrated Pythagorean, a man who prided himself greatly 
 upon his wisdom 5 but when I informed him of my wish 
 to become his hearer and disciple, "Are you then familiar," 
 he asked, "with music, astronomy, and geometry ? or how 
 can you hope to comprehend any of the things which tend 
 
 ' The Theoretics are not usually ornamental part, with reasoning; and 
 
 named among the sects of Philosophers, the third, the summit and crown of 
 
 but their name denotes that they gave all, with speculation and meditation ; 
 
 themselves especially to contemplation, in which sense," he continues " S. 
 
 " Isidore of Pelusium," says the Bene- Justin here uses the term Theoretics ■ 
 
 ilictine on the passage, " divides Phi- justly attacking them along with other 
 
 losophy into three kinds, of which the sects, as true Philosophy ought to be 
 
 first, which serves as a foundation, is commended no less for action than for 
 
 occupied with action ; the second, or contemplation." 
 
While studying Platonism, he meets a Christian. 73 
 
 to happiness, unless you are first grounded in sucli studies Dial. 
 as wean the mind from the objects of sense, and render it 3. 
 capable of entertaining those of the intellect, so that it may 
 be enabled to discern the beautiful and the very essential 
 of good ?" 
 
 When he had spoken much in favour of these sciences, 
 and of the necessity of their attainment, he sent me away, 
 as I confessed my ignorance of them. I was naturally 
 much cast down at having my hopes thus disappointed, and 
 the more so, as I really thought him a man of some know- 
 ledge. But when I considered, on the other hand, how long 
 a time one must spend on these subjects, I could not 
 endure the delay, and whilst I was in this difficulty, it 
 occurred to me to try the Platonists too ; for they also 
 enjoyed a high reputation ; I accordingly devoted as much 
 time as possible to a Sage, who had lately arrived at our 
 citys, and who was distinguished among that school; with 
 him I improved, and made rapid advances daily. The 
 Platonic conception of incorporeals greatly captivated me, 
 and their theory of ideas' "added wings to my thoughts,"' "^*" 
 so that within a short time I considered myself to have^oirJ);' 
 become a wise man, and in my vanity I hoped shortly to see '^f^"'^- 
 God, for this is the object of the philosophy of Plato. 
 
 3. In this disposition, thinking it right to accustom He 
 myself to extreme quietness, and absence from the haunts "j*^. 
 of men, I was in the habit of going to a spot not far from ger, and 
 the sea, which as I one day approached, intending to spend christi- 
 some time there by myself, an aged person of a reverend ''"''y* 
 aspect, and mild and venerable carriage, followed me at a 
 little distance ; but when I turned and looked at him some- 
 what keenly, " Do you know me ?" he asked. I replied, that I 
 didnot. "Whythen,"saidhe,"doyoulookatmeso closely?" 
 "I am surprised," I answered, "at your being in the same 
 place with me, for I did not expect to see any one here." 
 " I am anxious," he replied, " about some absent members of 
 my family, and I came to look out whether they will come in 
 
 s This was most probably Flavia natives. Or it may have been, as some 
 
 Neapolis, now Nablous; a city built think, Ephesus. The Benedictine 
 
 near the ancient Sichem, and of which considers it to have been Alexandria, 
 
 S. Justin, in the beginning of his but he offers no sufficient reason for 
 
 longer Apology, describes his family as this opinion. 
 
74 The Platonic notion of Philosophic happiness, 
 
 JrsT. sight from any quarter. But you yourself, why are you 
 
 M&RT. -I nit 
 
 here ? 
 
 " I take pleasure," I replied, " in such walks as these, in 
 
 which there is nothing to distract my attention, and where 
 
 I can converse with myself without fear of interruption ; for 
 
 it is in such places that a lover of arguments'" can make most 
 
 ' ^'^0- 'improvement." " Are you 'a lover of mere arguments," he 
 
 «<^i\(i- said, "and not of deeds and of truth; and do you not 
 
 \oyos. endeavour to become a master of practice, rather than of 
 
 sophistry* V 
 
 " What can one do better," I answered, " than thus 
 prove, that reason'' beareth rule over all things, and that 
 a man who hath taken hold of it and is supported by it, 
 can look down on the wanderings and the pursuits of others, 
 and see that they do nothing that is sane, nothing that is 
 pleasing to God; for without philosophy and right reason 
 none can possess prudence. Every man should therefore 
 give himself up to philosophy, and account it the greatest 
 and most precious of gains, all other things being in com- 
 parison of second or third rate value ; and if taken in 
 connection with it, they should be held in moderate esti- 
 mation, as worthy to be received ; but if deprived of it and 
 separated from it, even hurtful and degrading to those who 
 take them in hand." 
 
 " Does philosophy then confer happiness ?" he enquired. 
 " It does indeed, I said, and it alone." 
 
 " But what is philosophy?" he said; " and tell me, if you 
 have no objection, what is the happiness which it bestows?" 
 
 "Philosophy," I said, "is the knowledge of "that which 
 
 Sl/TOS. 
 
 1> Used for the skill of reasoning and reasonings, as distinguished from 
 
 in general, and not merely for false realities. 
 
 reasoning. It had however come to ^ The Ben. Editor observes, that he 
 
 be taken in a bad sense, for unreal uses the word K6yos, but in the meiely 
 
 wisdom, and is thus opposed to ' Phi- philosophical sense, and promises to 
 
 losophy.' prove in his work on the Divinity of 
 
 * The terms <j>i\o\oyi<} and (/>iA(!- Christ, book iii. that the personal 
 
 \oyos are here used by S. Justin and meaning was not current with the 
 
 his preceptor in somewhat different Platonists. See book iv. o. 1. of that 
 
 senses. The former taking \iyos in work. He is more full in the Preface 
 
 its wider meaning of reason or philo- to S. Justin, pt. ii. c. i. The World, 
 
 sophical argument, and the latter which embodies the ideas, not the 
 
 replying as if he had intended to pro- Aii^os in which they reside, is the 
 
 fees himself occupied with mere words Platonic Son of God. 
 
and of the way of knowing God. 75 
 
 is, and the discernment of truth; and happiness is the Dial. 
 reward of this knowledge, and of wisdom." aypH. 
 
 " What do you define God to be ?" he enquired. 
 " That which is ever one and the same, and the cause of 
 being to all creatures, such without doubt is God." This 
 was my reply, and he heard it with pleasure. 
 
 " Then," he asked again, " is not knowledge a term 
 common to diiFerent things ? for whoever is skilled in any 
 of the arts, in that of strategy for instance, or of navigation, 
 or of medicine, is said to have knowledge of it. But this 
 cannot be asserted equally well of things divine and human : 
 is there any science, for instance, which gives us the know- 
 ledge of things divine and human, and likewise of the 
 divinity and righteousness in them ?" 
 
 " Certainly there is," I answered. 
 
 " What then," he exclaimed, " can we know God and 
 man, in the same way as we may know music, arithmetic, 
 astronomy, and the like ?" 
 
 " By no means," I replied. 
 
 "You have not answered me correctly then," he said, 
 " for of some things we have knowledge by study or appli- 
 cation, of others by sight. If any one were to tell you that 
 in India there is a living creature unlike all others, of such 
 or such a shape, multiform, and of various colours, you 
 would have no positive knowledge of it until you had seen 
 it, nor could you give any description of it, except you had 
 heard from an eye-witness." 
 
 " True," I replied. 
 
 " How then," he enquired, " can Philosophers think 
 rightly, or speak with truth, of God, when they have no 
 knowledge of Him, Whom they have neither seen nor 
 
 heard .''" 
 
 " The Deity, father," I answered, " is not to be viewed by 
 the organs of sight, like other creatures, but He is to be 
 comprehended by the mind alone, as Plato declares, and I 
 believe him." 
 
 4. " Have our minds then," he asked, " any power of such The soul 
 nature and extent, as can conceive that which has not first f^^^^J^ 
 been communicated to them by the senses? Or will the see God. 
 
76 The sight of God is not merely intellectual. 
 
 Just, mind of man ever see God, if it be not instructed by the 
 ^^^ Holy Spirit?" 
 
 " Plato tells us," I answered, " that the eye of the mind 
 is of such a nature, and was given us to such an end, as 
 to enable us to see with it by itself, when pure, that 
 very Being Who is the source of whatever is an object 
 of the mind itself, Who has neither colour, nor shape, nor 
 size, nor any thing which the eye can see, but Who is 
 above all essence. Who is ineffable, and undefinable. Who 
 is alone beautiful and good, and Who is at once implanted 
 into those souls who are naturally well born, through their 
 relationship to and desire of seeing Him." 
 
 " What relationship then," he enquired, " have we with 
 God ? or is the soul divine and immortal, and a part of that 
 very supreme Mind ? And as It sees God, so can we in 
 like manner with our mind comprehend Him, and thus 
 obtain happiness even now ?" 
 
 " Certainly it is so," I returned. 
 
 " Do all the souls then," he asked, " of all animals com- 
 prehend Him? or is the soul of man of one kind, and that 
 of a horse or ass of another 1" 
 
 " Not so," I replied, " but the souls of all creatures are 
 alike." 
 
 " Shall horses and asses see God then?" he said, "or have 
 they done so at any time?" 
 
 "No," I answered, "for not many men see Him, but 
 only those who have lived uprightly, and who are made 
 pure by righteousness, and the practice of every virtue." 
 
 " Man does not see God then," he answered, " through 
 his relationship with Him, nor because he has mind, but 
 because he is temperate and just." 
 
 "Yes," I answered, "and because he is endowed with 
 that by which he is able to think of Him." 
 
 " What then," he answered, " do goats or sheep injure 
 any one ?" 
 
 " No one," I said, "in any way." 
 
 " Shall these animals then," according to your reasoning 
 " see God ?" 
 
 " No, for their bodies being such as they are prevent them." 
 
Supposed transmigration of souls. 77 
 
 " If these animals could speak," he said, " be assured Dial. 
 that they would with much more justice find fault with our ^^^^' 
 bodies. But let us leave this for the present; and granting it 
 to be as you say, tell me, does the soul see God whilst it 
 is in the body, or when it is delivered from it ?" 
 
 "Even whilst it is in a human form, it is able to 'rest^ ^77^- 
 iipon God, through its mind, but especially when freed ''"^"' 
 from the body, and existing by itself, does it possess that 
 which it loved wholly and for ever." 
 
 " Does it remember this when again united to a human 
 body?" 
 
 " I suppose not," was my answer. 
 
 " What good then accrues to those souls who have seen 
 God ? or what advantage has the man who has seen Him 
 over him who has not, if he cannot remember even so much 
 as that he has seen Him?" 
 
 " I cannot tell," I replied. 
 
 " But what do they suffer who are judged unworthy of 
 this sight ?" 
 
 " Their punishment is to be imprisoned in the bodies of 
 certain beasts." 
 
 " Do they know, then, that it is for this reason, namely, 
 their having committed sin, that they are enclosed in such 
 bodies ?" 
 
 " I think not." 
 
 " As it appears, then, they gain no advantage from such 
 punishment, and, in fact, cannot be said to be punished at 
 all, if they are not conscious of it." 
 
 " Assuredly not." 
 
 " Souls then do not see God, nor do they pass into other 
 bodies', or they would have known that they were thus 
 punished; and have feared thereafter to commit even the 
 least sin ; but I grant you," he continued, " that souls are able 
 to. comprehend that there is a God, and that righteousness 
 and piety are good." 
 
 " You speak truly," I replied. 
 
 5. "These Philosophers then," he continued, « know'J'besoul 
 
 "■ not of 
 
 itself 
 immor- 
 1 Jebb ap. Ben. refers to the same Al. Eel. Proph. n. 17. Tertullian detal. 
 argumentinS.Irenseus, lib. 2. S.Clem. Anima, cap. ii. 
 
78 Christian doctrine of the human soul. 
 
 Just, nothing of such points, for they cannot even tell what the 
 Mart. , . °, tf > J 
 soul IS. 
 
 "It appears not." 
 
 " Nor can the soul be termed immortal ; for if it were, it 
 lavw- must have been' ingenerate as w&U." " It is both ingenerate 
 """*• and immortal," I replied, "according to some who are 
 termed Platonists." 
 
 " Do you then," he asked, " consider the world ingene- 
 rate ?" 
 
 "There are some who do," I said, "but for myself I do 
 not agree with them." 
 
 "You are right; for what reason is there to suppose that 
 ^iyTiTK-a body possessed of such solidity and of the power 'of 
 viav resistance, which is of a compound nature, is mutable, 
 decays, and is renewed every day, did not derive its origin 
 from some first cause ? And if the world was generated, 
 souls were of necessity generated also, and perhaps there 
 was a time when they did not exist; for they were generated 
 for the sake of men and other animals, even if you say that 
 they were generated separately by themselves, and not with 
 their own bodies." 
 
 " This opinion appears to be correct. They are not 
 immortal then .*'" 
 
 " No, for we have seen that the world itself was gene- • 
 rated "°." 
 
 "But at the same time I affirm, that souls never perish, 
 3"Epftoi-for this would be indeed a ^godsend to the wicked. What 
 ""■ then befalls them ? The souls of the good are consigned to a 
 better place, and those of the evil and unjust to a worse, 
 there to await the day of judgment. Thus such as are 
 *or, 'are worthy to see God 'die no more, but others shall undergo 
 worthy punishment as long as it may please Him that they shall 
 of God.' exist and be punished". Is not your doctrine then the 
 
 "■ The doctrine of S. Justin on the but he and live, and must therefore have 
 
 immortality of the soul, ia precisely always been in being. It is in this 
 
 that of Tatian, " The soul is not of its sense that St. Paul teaches, that God 
 
 own nature immortal, but yet it does alone "has immortality." 1 Tim.vi. 16. 
 
 not die." Sect. 13. beginning. The ° S. Justin is not to he 
 
 soul is here stated by S. Justin not to from these words, even if they' had 
 
 be immortal, in the sense of being been spoken by himself instead of his 
 
 absolutely incapable of destruction, preceptor, to doubt or deny the eternity 
 
 which is only true of That which cannot of punishment, as is proved by his words 
 
God alone is essentially immortal. 79 
 
 same as that of Plato in his TimiEus about the world, where Dial. 
 he says, that it is subject to corruption because it was g 
 created, but that it shall not be destroyed nor be subject to 
 death, because God so wills; do you think that the same 
 may be asserted of the soul and of all other things as well ? 
 For whatever exists now, or shall exist hereafter, beside ' ' ''*• 
 
 . ' after.' 
 
 God, must necessarily be corruptible, and capable of total 
 destruction, for God alone is ingenerate and incorruptible^ 
 and therefore it is that He is God, but all other things 
 beside Him are generated and corruptible. Hence souls 
 both die and are punished, for if they were ingenerate they 
 could not have sinned, nor have been infected with folly, 
 nor have felt fear, and again become courageous, nor would 
 they ever have entered voluntarily into swine, or serpents, 
 or dogs ; nor would it have been possible for them to be 
 coerced, if they were ingenerate, for one ingenerate must 
 necessarily resemble and be equal to and the same as 
 another ingenerate, nor can one be preferred to another in 
 power or honour. Hence it is impossible that there should 
 be several ingenerates, otherwise, if there were any points 
 of difference between them, you could never by any amount 
 of search discover the cause of it, but when you had 
 allowed your mind to wander through infinity, it would fix 
 at last after all its labour on some one Ingenerate, and this 
 one you would confess to be the cause of all things ; were 
 Plato then, and Pythagoras, ignorant of these truths, wise 
 men as they were, and the walls and bulwarks of our 
 philosophy ?" 
 
 6. " I pay no regard," he answered, " to Plato, or Pytha- Plato 
 goras, or any one else who holds such opinions, but that the PhUo- 
 truth is so you may learn from hence. The soul either is ^l''^^" 
 life or receives life. If it is life, it would cause something not this, 
 else to live and not itself, as motion is the source of moving 
 to something extraneous rather than to itself; now that the 
 soul lives, no one will deny ; and if it does live, it lives not 
 as being itself life, but as partaking of life ; but that which 
 
 in the 45th section of this dialogue, that souls do not exist of themselves, 
 
 " Some shall indeed be sent into the but of the will of God, who if He 
 
 judgment and condemnation of the pleased conld reduce them again to 
 
 eternal fire to be tormented," and in nothing, of which He first created 
 
 other partsofhiswritings — "buttoshew them.'' Otto in loc. 
 
80 The old Christian recommends the Prophets. 
 
 Just, partakes is different from that of which it does paitake. 
 
 '- The soul partakes of life, since God wills it to live ; and 
 
 hence it will cease to have life whenever He may please 
 that it shall live no longer, for it is not the property of the 
 soul to have life in itself as it is the property of God, but 
 as man exists not for ever, nor is his body always united to 
 his soul ; but whenever it is expedient that this conjunction 
 should be dissolved, the soul leaves the body, and the man 
 exists no longer ; so also when the soul is to live no more, 
 the spirit of life is taken from it, and the soul exists no 
 more, but itself returns again to whence it came." 
 
 Truth 7_ " Whom then," I asked, " shall a man take as his 
 
 only by master, or whence shall he derive any instruction, if the 
 
 *®^'"°' truth is not with these philosophers ?" 
 
 " There once lived men," he replied, " called Prophets, 
 who were anterior to any of those who are considered phi- 
 losophers, and who were blessed, just, and beloved by God. 
 These spoke by the Holy Ghost, and foretold what should 
 happen thereafter, and what is now taking place. And 
 they alone knew and taught the truth, neither regarding 
 nor fearing any man, nor being themselves carried away by 
 the love of glory, but declaring those things alone which 
 they saw and heard when filled with the Holy Ghost. And 
 their writings still remain to us, and whoever reads them 
 will derive much instruction about the first principles and 
 the end of things, together with all that a philosopher ought 
 to know when he believes them. They have not indeed 
 given demonstrations in their writings, for they are in fact 
 above all demonstration as faithful witnesses of the truth ; 
 but the events that have happened already, and those which 
 are taking place even now, compel you to receive their 
 testimony. Even indeed for the miracles which they per- 
 formed are they worthy of our belief, and especially since 
 they glorified God the Father and Maker of all things, and 
 taught of Christ His Son, Who was sent by Him, which the 
 false prophets who were filled with a spirit of falsehood 
 and uncleanness neither did nor do ; but these presume to 
 
 iSui/il- perform certain 'wonders to astonish mankind, and set 
 forth the praises of lying spirits and devils. But do you 
 above all things pray that the gates of light may be opened 
 
Desire of Wisdom, Trypho recommends Circumcision. 81 
 
 to you ; for these things are not to be seen or comprehended, Dial. 
 
 except by him to whom God and His Christ give the grace ' 
 
 of understanding." 
 
 8. When he had said this, and much more which we have Justin's 
 not now time to repeat, he left me, bidding me attend to know 
 what he had said, and I saw him no more. '"'"'®' 
 
 But a flame was immediately kindled in my mind, and 
 I was seized with an ardent love of the Prophets, and of 
 those men who are the friends of Christ ; and reflecting 
 with myself on what I had heard, I saw that theirs was the 
 only sure and valuable philosophy: thus it was that I 
 became a Philosopher, and I could wish that all men were 
 of the same mind as myself, not to turn from the doctrines 
 of the Saviour ; for they inspire a certain dread, and possess 
 a power to overawe those who are turned from the right 
 way; but they become the most pleasant resting-place to 
 such as fully practise them. If therefore you have any 
 regard for your own welfare, and desire of salvation, and 
 trust in God, you may now have an opportunity, if you are 
 not averse to the task, of attaining happiness by knowledge 
 of the Christ of God, and by being made a perfect ' disciple ". ' TcKel<f 
 At these words, my dearest Pompey, Trypho's companions ^^-J^^ 
 laughed aloud, and he himself smiled. " I approve," he 
 answered, " the rest of what you have said, and I much 
 admire your zeal of obtaining Divine knowledge ; but it 
 were better for you to follow Plato or any other philo- 
 sopher, and live in the practice of fortitude, self-control, 
 and moderation, than to suffer yourself to be led away by 
 lying doctrines, and to listen to worthless teachers; for 
 whilst you pursued that school of philosophy and lived 
 unblameably, there was some hope of your attaining a 
 better state. But now that you have deserted God and 
 based your hopes on man, what means of salvation are left 
 for you ? If you will therefore listen to me, (for I already 
 regard you as a friend,) first be circumcised, and then, as 
 commanded, observe the Sabbath, and the feasts, and the 
 
 » It has been doubted whether S. perfection of life. We may perhaps 
 Justin means by these words Baptism, say with Otto that he meant the for- 
 whioh, lilie martyrdom, was expressed mer, but so that the latter might also 
 by the word nMiaais; or only general be understood in it. 
 
 G 
 
82 Trypho dismisses scoffers, and enters on discussion. 
 
 Just, new moons of God, with all that is written in the Law, in 
 
 — ^ which case you may perhaps find mercy with Him. But 
 
 as for Christ, if He be horn and is to he found any where, 
 He is both unknown to others, and He knows not Himself, 
 nor has He any power until Elias comes to anoint and pro- 
 claim Him to all. But you Christians have all received an 
 idle report, and have formed a Christ for yourselves, for 
 whose sake you inconsiderately throw away your lives." 
 Chris- 9. "You are excusable, man!" I replied, "and may it 
 lightly"'^® forgiven you; for you speak you know not what, but 
 credu- you follow your teachers, who understand not the Scrip- 
 tures, and utter at random whatever comes into your mind. 
 If you will receive proof that we have not been deluded, 
 and shall not cease to confess Christ, even though we 
 thereby incur the reproaches of men, and the most cruel 
 tyrant should endeavour to compel us to renounce Him, 
 I will prove to you, where you stand, that we do not con- 
 fide in baseless fables nor in empty words, but in doctrines 
 which are full of Divine Spirit, and overflowing with power, 
 and abounding in grace." 
 
 On this Trypho's companions laughed again, and ex- 
 claimed in so disorderly a way, that I rose from my seat, 
 and was on the point of leaving them ; but Trypho seized 
 my gown, and said he would not let me go until 1 had 
 performed my promise. 
 
 " Then do not permit your companions," I answered, 
 " to create this disturbance, and conduct themselves so 
 improperly; but either let them listen in silence, or leave 
 us if they have business of more importance, whilst we 
 ourselves will go and sit down where we may continue our 
 discourse." To this proposal Trypho consented; whereupon 
 we agreed to go aside, and came to the middle stadium of 
 the Xystus, where two of his followers left us, laughing at 
 our earnestness. For ourselves, when we reached the spot 
 where there were some stone seats on each side, Trypho 
 and his companions held some conversation about the war 
 that had been recently carried on against Judea, and to 
 which one of them had chanced to make allusion. 
 Trypho's 10. When they had finished their observations, I thus re- 
 tions of sumed, " Is there any other objection which you have to make 
 
 theLaw. 
 
He wonders that Christians neglect the Law. 83 
 
 to us, Sirs, than this; that we do not live according to the Dial. 
 
 Law, nor circumcise the flesh like your fathers, nor keep the ' 
 
 sabbaths like yourselves? or, do you also object to our lives 
 and manners ? What I mean is, do you believe of us, like 
 others, that we devour men, and when we meet together after 
 our banquet put out the lights, and wallow in promiscuous 
 concubinage" ; or do you only blame us for adhering to 
 doctrines and opinions which are as you think void of truth ?" 
 "It is this last which surprises me," replied Trypho; " for 
 as to those other accusations which so many urge against you, 
 I do not think them worthy of credit, as they are too revolt- 
 ing to human nature ; but the precepts in what you term 
 your Gospel, and which I happen to have read, are so great 
 and admirable, as in my opinion to be beyond the power of 
 any one to observe them. But it is this that chiefly per- 
 plexes us, that you who make a profession of piety, and 
 consider yourselves better than others, do in no respect excel 
 the heathen in your lives ; for you do not keep the feasts nor 
 observe the sabbaths, nor practise circumcision, but you put 
 your trust in a mere crucified man, and still, though neglect- 
 ing God's commandments, hope to obtain good from Him. 
 Have you not read, The soul that is not circumcised on the den. n, 
 eighth day shall be cut off from, his people? a command which 
 is similarly enjoined as to the stranger, and to him who is 
 bought for money. This covenant you hold in contempt, and 
 yet endeavour to persuade us that you know God, though you 
 perform none of those duties which they who fear Him do. 
 If therefore you have any reply to make, and can shew us 
 on what you base your hopes, since you do not keep the 
 
 » These, as is well known, were same aeoiisatioDS are alluded to by those 
 
 accusations brought by their enemies who lived immediately after St. Justiu ; 
 
 against the early ChristiaDs, and St. TertuUian, Apol. i. 7- Origen cent. 
 
 Justin alludes to them in his Apologies. Cels. vi. 27. ed. de la Kue, and others. 
 
 In thefirstApology,cap.26.hementions This arose no doubt, as Semiseh 
 
 them in connection with the followeis of observes, "from the nightly meetings 
 
 Simon Magus, or Gnostics, " who," and agapso of the Christians ; from 
 
 he says, "are falsely called Christians, misunderstood expressions of ' eating 
 
 ■Whether they commit such atrocious the flesh' and ' drinking the blo6d of 
 
 and fabulous deeds I know not." vol. i. Christ' at the celebratiofi of the Lord's 
 
 §. 26. p. 194. Otto. In his second Supper ; and lastly, from an erroneous 
 
 Apology, cap. 12. he more espe- interpretation of the terms JreMj-eM and 
 
 cially vindicates Christians from such sisters, which the Christians applied to 
 
 charges, and shews that they are rather one another." vol. ii. p. 9. 
 true of certain heathen customs. The 
 
 g2 
 
84 A new Law and a new Covenant foretold^ 
 
 Just. Law, we will gladly hear you, and we can then in the same 
 ■ manner investigate the other points between us." 
 
 Anew II "There never will be any other God, Trypho, nor 
 
 »antpro-has there ever been any from eternity," I said, "but the 
 
 ^pe?.*°One Who created and ordered every thing that we see; nor 
 
 sede the do we hold your God to be one and our own to be another, 
 
 ^^' but we acknowledge one and the same, even Him Who 
 
 brought up your forefathers frona the land of Egypt with a 
 
 mighty hand and a stretched-out arm, nor do we put our 
 
 trust in any other — for there is no other — but only in Him 
 
 Whom you also adore, The God of Abraham, the God of 
 
 Isaac, and the God of Jacob. Our hope is, however, not 
 
 through Moses, nor through the Law, or there would be no 
 
 difference between you and ourselves ; but I have read that 
 
 there should hereafter be a final law, and a covenant more 
 
 mighty than all others, which every one who hopes for the 
 
 inheritance of God should henceforth observe. The law 
 
 given at Horeb has become obsolete, and was for you Jews 
 
 only, but the one of which I speak is for all men alike. 
 
 A new law passed upon a law abrogates that which is old, 
 
 and in like manner does a subsequent covenant annul a 
 
 former one. An everlasting and perfect law, and a faithful 
 
 covenant, is given to us, even Christ, after which there 
 
 shall be no other law, or ordinance, or command. Have 
 
 Is. 51, you not read what Esaias says. Hearken unto me, my people, 
 
 and give ear unto me, ye kings : for a law shall proceed 
 
 from me, and I will make my judgment to rest for a light 
 
 of the people. My righteousness draweth nigh quickly, and 
 
 My salvation shall come forth, and in Mine arm shall tM 
 
 Gentiles trust. Of this new covenant God speaks thus by 
 
 Jerem. Jeremiah ; Behold, the days come, saith the Lord, that I will 
 
 31. 32. ' make a new covenant with the house of Israel, and with the 
 
 Sept.38, jiQy^gg oj^ Judah : not according to the covenant that I made 
 
 with their fathers in the day that T took them by the hand, 
 
 to bring them out of the land of Egypt. If God therefore 
 
 did foretel that He would make a new covenant, and that, 
 
 one which should be for a light of the Gentiles, and we see 
 
 and are sure, that through the name of this Jesus Christ' 
 
 Who was crucified, men have turned to God from idolatry 
 
The Jews reject the New for the letter of the Old. 85 
 
 and other wickedness, and have maintained their confession Dial. 
 and kept their practice even to death, all may perceive, "^^'' " 
 even from these works and the accompanying signs, that He 
 is in truth that new law and that new covenant, and the ex- 
 pectation of those who, from all nations, have awaited the 
 blessings of God, For we who have been brought to God 
 through this Christ Who was crucified, are the true spiritual 
 Israel, and the race of Judah, Jacob, Isaac, and Abraham, 
 who in uncircumcision received a testimony and a blessing 
 from. God for his faith, and was named the father of many 
 nations ; as shall be proved in the remainder of my disr 
 course- 
 is. "I added, moreover, another passage from Isaiah, in Jews 
 which he exclaims. Hear my words, and your soul shall live, leuer* 
 and I will make an everlasting covenant with you, even the sure against 
 mercies of David. Behold, I have given Him for a witness law. 
 to the people ; behold, nations that know thee not shall call ^^- ^^' 
 upon thee, and nations that knew not thee shall run unto thee, 
 because of the Lord thy God, and for the Holy One of Israel, 
 for He hath glorified thee. 
 
 " This very law you have despised, and His new and holy 
 covenant have you set at nought, and even now you receive 
 it not, nor do you repent of your evil deeds, for still your tea. 6, 
 ears are stopped, and your eyes are blinded, and your heart 
 is waxed gross. And Jeremiah has cried, but you have not 
 listened to him. The Lawgiver is come, but you discern Him Mat.ii, 
 not ; the poor have the Gospel preached to them, the blind see, 7" 22. 
 but you understand not. You need a second circunicision, 
 and yet you think much of that of the flesh, The new law 
 commands you to keep a perpetual Sabbg,th, and you rest 
 on one day and think that you are religious, not considering 
 why that commandment was given you. Again, if you eat 
 unleavened bread, you say that you have fulfilled the will of 
 God ; but it is not by such means that the Lord our God 
 is pleased. If any one of you is guilty of perjury or theft, 
 let him sin no more. If any be an adulterer, let him 
 repent, and then he will have kept a true and pleasant 
 sabbath of God. If any has unclean hands, let him wash, 
 gind he will be pure?. 
 
 V Thirlby supposes that homicides are here alluded to by St. Justiq. 
 
86 Prophecies of cleansiiig from sin. 
 
 Just. 13. "For it was not, surely, to the bath that Isaiah sent you 
 Mart. ^^ ^^^^ ^^^ murder, and those other sins from which not 
 
 Isaiah T 1 u 
 
 teaches all the waters of the sea can cleanse you ; but, as one would 
 jfo"'^' think, there was of old that very washing of salvation which 
 through he spoke of, namely, that which is for those who repent ; 
 blood.' * and who are no longer purified by the blood of goats and 
 sheep, or by the ashes of a heifer, or by the offerings of 
 fine flour, but by faith, through the blood and the death of 
 Christ, Who died for this very purpose, as Isaiah teaches 
 Isa. 62, you, saying. The Lord will make bare His holy arm in the 
 pi' 7. ' eyes of all the nations ; and all the nations and the ends of 
 the earth shall see the salvation that is from God. Depart ye, 
 depart ye, depart ye, go ye out from thence, touch no unclean 
 thing. Go ye out of the midst of her ; be ye separated, that bear 
 the vessels of the Lord : because ye go not with disorder and 
 ponfusion; for the Lord will go before you, and the Lord 
 God of Israel is He that will gather you together. Behold, 
 my servant shall understand, and shall be exalted, and shall 
 be glorified greatly. As many shall be astonished at Thee, 
 so Thy form and comeliness shall be despised by men : thus 
 many nations shall wonder at Him,, and kings shall shut their 
 mouths; because they, who have not been told any thing 
 concerning Him, shall see; and they which have not heard 
 ^hall understand. Lord, who hath believed our report ? and 
 to whom is the arm of the Lord revealed f We have declared 
 before Him as an infant, as a root in a dry ground. He 
 hath no form nor comeliness ; we have seen Him ; and jffe 
 hath neither form nor beauty ; but His form is more in- 
 glorious and despicable than any of the sons of men. He is 
 a man exposed to stripes, and knows how to bear infirmities ; 
 because His face was turned away, He was despised and 
 esteemed not. He bears our iniquities, and endures pains 
 upon our account; and we did esteem Him to be in pain, 
 and under the stroke, and in affliction. But He was 
 wounded for our transgressions, and was punished for our 
 iniquities. The chastisement of our peace was upon Him ; 
 with His stripes are we healed. All we like sheep have 
 gone astray; man has turned aside to his own way: and 
 the Lord hath delivered Him up for our iniquities ; and He, 
 because of His afflictions, does not open His mouth; He is 
 
Fulfilled in Repentance and Christian Baptism. 87 
 
 brought as a sheep to the slaughter, and as a lamb before its Dial. 
 shearer is dumb, so Re opens not His mouth. In His^^^^' 
 humiliation His judgment was taken away. But who shall 
 declare His generation ? because His Ufe is taken from the 
 earth; through the iniquities of my people is He come to 
 death. And I will give the wicked for' His burial, and tke^Hyn 
 rich for His death,- because He hath done no iniquity, neither 
 was any deceit found in His mouth. And it pleased the Lord 
 to purify Him by stripes. If He shall be made an offering 
 for sin, your soul shall see the life of His seed prolonged ; 
 and the Lord will lessen the travail of His soul, will shew 
 Him light, and will give Him knowledge, to justify the 
 righteous one who well serveth many ; and He Himself shall 
 bear our iniquities : therefore He shall possess many, and 
 divide the spoil of the strong ; because His soul was delivered 
 up unto death ; and He was numbered with the transgressors; 
 and He hath borne the sins of many, and was delivered for 
 their transgressions. Rejoice, barren, thou that dost not 
 bear ; break forth, and cry aloud, thou that dost not travail 
 with child; for more are the children of the desolate, than of 
 her that hath the husband. For the Lord said. Enlarge the 
 place of thy tent, and of thy curtains; fitch, spare not, 
 lengthen thy cords, and strengthen thy stakes, break forth on 
 the right hand and on the left : and thy seed shall inherit the 
 Gentiles, and thou shalt inhabit the desolate cities. Fear 
 not, because thou hast been ashamed ; neither be thou con- 
 founded because thou hast been reproached: for thou shalt 
 forget thine everlasting shame, and thou shalt not remember 
 the reproach of thy widowhood: because the Lord hath 
 gotten to Himself a name; and thy Redeemer the God of 
 Israel shall be called for the whole earth. For the Lord hath 
 called thee as a woman forsaken and faint in spirit ; as a 
 woman hated from her youth. 
 
 14, " Through the baptism of repentance and knowledge True 
 of God, therefore, which was instituted for the sins of the P"."*'" 
 people, as Isaiah says, we have believed, and we know that by eon- 
 the same baptism which he preached, and which is alone ana'"" 
 able to cleanse those who repent, is the water of life. But baptism, 
 the cisterns which you have digged for yourselves are 
 broken cisterns, and unable to be of any use to you ; for 
 
88 Purification not ceremonial hut spiritual. 
 
 JtjsT. what profit is there in that baptism which cleanses the flesh 
 
 — '^"^' and the body alone ? Let your souls be washed from anger 
 and from covetousness, from envy, from hatred, and the 
 
 ] Cor.5, whole body will then be pure ; and this is the signification 
 of unleavened bread, namely, that you should abstain from 
 the old works of the evil leaven ; you however receive 
 every thing in a carnal sense, and think it to be serving 
 God if you do such works, whilst your souls are filled with 
 deceitfulness, and every kind of evil. Hence, after the 
 seven days of unleavened bread, God commanded you to 
 prepare new leaven for yourselves, that is, the practice of new 
 works, and not the imitation of your former evil ones. And 
 to prove that this is what your new Lawgiver enjoins you, 
 I will cite again the passages which I produced before, with 
 a few others which I then omitted. Isaiah then speaks 
 
 Is. 65, 3 thus ; Hearken unto me, and your soul shall live ; and I will 
 make an everlasting covenant with you, the holy and faithful 
 mercies of David. Behold, I have given Him for a witness 
 to the nations, a leader and commander to the nations. The 
 nations which knew not thee shall call upon thee, and the 
 people uhich know not thee shall run unto thee, because of 
 thy God, the Holy One of Israel, for He hath glorified 
 thee. Seek ye God, and when ye find Him, call upon Him 
 while He is near. Let the wicked man forsake his ways, 
 and the unrighteous man Ms thoughts ; and let him return 
 unto the Lord, and He will have mercy upon him; because 
 He will abundantly pardon your sins. For My thoughts are 
 not as your thoughts, nor My ways as your ways. For as 
 far as the heavens are higher than the earth, so are My ways 
 higher than your ways, and My thoughts than your thoughts. 
 For as the rain cometh down, and the snow from heaven, and 
 returneth not thither, hut watereth the earth, and maketh it 
 bring forth, and bud, that it may give seed to the sower and 
 bread to the eater ,- so shall My word be that goeth forth out 
 of My mouth : it shall not return until it shall have accom- 
 plished that which I please, and I will prosper the thing 
 whereto I send it. For ye shall go out with gladness, and he 
 taught with joy. For the mountains and the hills shall leap 
 for joy when they look for you, and all the trees of the field 
 shall applaud you with their branches. Instead of the thorny 
 
Prophecies of the Twofold Advent of Christ. 89 
 
 weed shall come up the cypress-tree, and instead of the nettle Dial. 
 shall come up the myrtle-tree. And the Lord shall he for a ^^''°' 
 name, and for an everlasting sign, and He shall not fail. 
 These and other similar passages of the Prophets refer, I 
 said, in part, to the first Advent of Christ, in which He 
 was foretold as about to come in ingloriousness, obscurity, 
 and mortality ; and in part to His second Advent, when 
 He shall appear in glory, and on the clouds of heaven ; 
 then shall your nation look on and acknowledge Him Whom 
 they pierced, as Hosea', one of the twelve Prophets, and\Zaclia- 
 Daniel have foretold. Dan! 7 
 
 15. "Learn, therefore, also to keep God's true fast, that 13- 
 you may please God, as Isaiah thus commands you. Cry f^^^^^ 
 aloud, spare not; lift up thy voice Uke a trumpet, and shew is. 68, 
 My people their transgressions, and the house of Jacob their l— 12. 
 sins. They seek Me daily, and desire to know My ways, as 
 a nation that did righteousness, and forsook not the ordinance 
 of their God. They ask of Me the ordinance of justice, they 
 desire to draw near to God, saying, Wherefore have we fasted, 
 and Thou sawest not ? wherefore have we afflicted our souls, 
 and Thou takest no knowledge? For in the days of your 
 fasts ye find all your pleasures, and exact all your labours. 
 Behold, ye fast for strife and debate, and smite the afflicted 
 with your fists. Why do ye fast to Me, as ye do this day, to 
 make your voice to be heard on high ? It is not such a fast 
 as I have chosen; a day for a man to afflict his soul. Neither 
 if thou bend thy neck as a circle, and spread sackcloth and 
 ashes under thee ; neither then shalt thou call this a fast, 
 and an acceptable day to the Lord, I have not chosen 
 such a fast, saith the Lord. But loose every band of 
 wickedness, undo the bonds of agreements made by violence, 
 let the oppressed go free, and tear in pieces every unjust 
 bond. Deal thy bread to the hungry, and bring the poor that 
 are cast out into thy house : if thou seest one naked, cover 
 him; and thou shalt not despise those of thine own fiesh. 
 Then shall thy light break forth as the morning, and thy 
 garments'^ shall spring forth speedily; and thy righteousness 
 shall go before thee, and the glory of the Lord shall surround 
 
 q iiiAria, for ii£/ioto, healings. Thus menta, which \a explained of the Re» 
 the early Latin Fathers read Vesti- surrection. Ben. 
 
90 Circumcision was only a mark of distinction. 
 
 Just, thee. Then shalt thou call, and God shall answer; and whilst 
 ■ thou art yet speahing, He shall say, Behold, here I am. If thou 
 
 shalt take away from the midst of thee the yoke, the stretching 
 
 forth of the hands, and the words of murmuring ; and willingly 
 
 givest thy bread to the hungry, and satisfiest the afflicted soul; 
 
 then shall thy light rise in obscurity, and thy darkness he as the 
 
 noon-day. And thy God shall he with thee continually, and 
 
 thou shalt he satisfied as thy soul desireth, and thy bones shall 
 
 he made fat, and they shall he like a watered garden, and 
 
 like a spring of water, or like a land whose water fails not. 
 
 Circumcise therefore the foreskin of your hearts, as the 
 
 word of God in all these words commands you. 
 
 Cireum- 16. "ForGodHimself has thus proclaimed aloudhyMoses; 
 
 given Circumcise therefore the hardness of your hearts, and be no 
 
 for a more stiff-necked. For the Lord your Qod, even He is Lord 
 
 Deiit* of lords, a mighty and a terrible God, which regardeth not 
 
 10, 16. persons, nor taketh reward. And in Leviticus ; Because they 
 
 Lev. 26, Aa«e trespassed against Me and despised Me, and because 
 
 ■ they have walked crookedly contrary to Me, I have also 
 
 walked crookedly contrary unto them. And I will destroy 
 
 them in the land of their enemies, then will their uncircumcised 
 
 hearts he ashamed. For the fleshly circumcision which you 
 
 derive from Abraham was given you as a mark by which 
 
 you may be separated from other nations and from us, and 
 
 that you alone might suffer the inflictions which are now 
 
 justly laid on you, and that your country might lie desolate, 
 
 and your cities destroyed by fire, your fruits consumed 
 
 before your eyes by strangers, and none of you yourselves 
 
 permitted to enter Jerusalem'^. For by fleshly circumcision 
 
 alone can you be distinguished from other men; nor will 
 
 ' It was in the war which Bar- Even its name was changed to iElia in 
 
 Cochebas stirred up in Syria, that honour of the emperor, under which 
 
 Jerusalem was taken by Hadrian A.D. appellation it is mentioned in the 
 
 135, and that the above prohibition Council of Nice, the Bishop having 
 
 was issued against any Jew entering rant next to the Metropolitan. Canon 
 
 the city. At a somewhat later period, 7. After the time of Constantino, how- 
 
 they were allowed to take a view of it ever, the ancient name of Jerusalem 
 
 once a year for the apace of an hour on was gradually reassumed, under which 
 
 the day of its capture by Titus, (the title the Council of Chalcedon erected 
 
 iOth of August,) but nothing further it into a separate Patriarchate, with 
 
 was permitted them, unless they pur- the three Palestine? for its jarisdiction. 
 
 chased it at a stated price. TertuUian Beveridge, Pandect, vol. ii. on 7th 
 
 informsus, that the prohibition extended Council of Nice. Dr. Burton's History, 
 
 also to Bethlehem. Act. Jud, cap. 13. vol. ii. p. 86. 
 
Sin of the Jews in persecuting Christ and His People. 91 
 
 any of you I suppose venture to deny, that God both was Dial. 
 and is acquainted with the future, and that He prepares for '"'^"^^^"' 
 every one a portion according to his deserts. Hence the 
 above afflictions were rightly and justly laid upon you, for 
 you have slain the Just One, and His prophets before Him, 
 and now those who trust in Him ; and the Almighty God, the 
 Creator of all. Who sent Him, you set at nought, and, as 
 far as you are able, clothe with dishonour, heaping curses in 
 your synagogues on those who put their trust in Christ =. 
 For you have not actual power to destroy us : from this you 
 are restrained by those in authority, though as often as you 
 have been able you have proceeded even to this extremity. 
 Hence God cries thus in your ears through His Prophet 
 Isaiah, Behold, the righteous perisheth, and no man con- Is. 57, 
 sidereth. For the righteous is taken away from the evil to ~ " 
 come. His burial shall he in peace, he is taken from among 
 us. But d/raw hither, ye wicked sons, ye seed of the adulterers 
 and children of the whore. Against whom do ye sport your- 
 selves ? and upon wham did ye make a wide mouth, and 
 draw out the tongue f 
 
 17. " Other nations, in fact, are not equally guilty with you Calum- 
 of this injustice, which is committed toward us and toward "'^^, 
 Christ ; for you are the authors of that evil opinion which by the 
 they entertain of the Just One, and of us His followers ; 
 for when you had crucified Him, the only blameless and 
 Just One, by whose stripes all who come to the Father is. 53 s. 
 through Him are healed, and when you knew that He had John 14, 
 risen from the dead and gone up into heaven, as the Prophets ®' 
 had. foretold, not only did you feel no repentance for your 
 crimes ', but you even sent chosen men from Jerusalem to i Quoted 
 all countries, to say that a godless heresy, termed the^;g^_°?^_ 
 Christian, had lately sprung up, adding those other calum- 18. 
 nies against us, which all who know us not are accustomed 
 to repeat'- So that you are not only a cause of wrong 
 
 • St. Epiphanius, Hser. J. §. 9. and have discovered in the writings of the 
 
 St. Jerome on Isaiah lii. 5. informs as, ancients, that the priests and elders of 
 
 thatthe Jews were accustomed solemnly theJewswho dwelt at Jerusalem wrote 
 
 to curse the Christians three times a letters, and sent them into all nations, 
 
 day. And Otto tells us, that they still every where slandering to the Jews the 
 
 continue to do the same, p. 67. note 10. doctrine of Christ as a new and godless 
 
 ' Thirlby quotes another passage heresy, and charging them by their 
 
 from EusebiuB referring to this. " I apostles not to receive it; with which 
 
92 Perverseness of the Jews foretold hy Isaiah. 
 
 Just, doing to yourselves, but to all others as well. Justly there- 
 ^^^' fore does Isaiah cry out, Through your means My nam.e is 
 
 Is. 52, 5. 
 
 and 3, blasphemed among the Gentiles. And again. Woe unto their 
 
 j~3 ■ souls; for they have taken evil counsel against themselves, 
 
 9 — 11. saying, Let us hind the righteous, because he is unprofitable 
 
 to us: therefore they eat the fruit of their doings. Woe unto 
 
 the wicked: evil shall happen to him, according to the works 
 
 Is. 5, of his hands. And again in another place, Woe unto them 
 
 ■ that draw sin as with a long cord, and iniquities as it were 
 
 with a cart-rope; that say. Let His speediness approach, and 
 
 let the counsel of the Holy One of Israel come, that we may 
 
 know it. Woe unto them that call evil good, and good evil; 
 
 that put light for darkness, and darkness for light; that put 
 
 hitter for sweet, and sweet for bitter. So that you have 
 
 laboured throughout the whole world to cause all dark, 
 
 bitter, and untrue accusations to be laid to the charge of 
 
 ' </)mt!)s that only blameless and just Light", Who was sent to us 
 
 from God; for you thought Him unprofitable, when He 
 
 Mat.2i, cried out, My house shall he called the house of prayer, hut 
 
 Liilei9 y^ have made it a den of thieves. 
 
 46. " He also overthrew the tables of the money-changers in 
 
 Mat. 23, the temple, and said. Woe unto you. Scribes and Pharisees, 
 Lu'teii hypocrites; for ye tithe mint and rue, and never think of the 
 43. love of God, and judgment. Ye whited sepulchres, which 
 without appear beautiful, but within are full of dead hones. 
 Luteii, And to the Scribes, Woe unto you, Scribes, for you have the 
 Mat.23 keys; and ye enter not in yourselves, and them that were 
 16. 24. entering in ye hinder — blind guides. 
 
 "Why 18. "Tor since you confess, Trypho, that you have read the 
 
 fianr precepts taught by Him, the Saviour Whom we acknowledge, 
 keep not I think it not out of place that I have added a few of His 
 Is!i,i6!"iore brief sayings to the words of the Prophets; Wash you, 
 make you clean; even now, put away the evil of your doings 
 
 letters these apostles passed through hy St. Justin to our Lord, is used by 
 
 every country, calumniating the doo- Him of Himself. St. John viii. 12. 
 
 trine of our Saviour. It is the custom I am the Light of the world, in. 5. As 
 
 with the Jews, even at this time, to long a> I am in the world, T am the 
 
 term those who bring Enclyclieal Light of the world; and xii. 46, &o. 
 
 letters from their rulers, Apostles." The accusations above alluded to are 
 
 Euseb. on Isaiah xviii. 1. Otto, vol. ii. supposed by the Benedictine Editor to 
 
 p. 60. note 6. be those mentioned in §. \0. 
 " The same word <fiuT6s, here applied 
 
The Law given to the Jews for their sins. 93 
 
 from your souls. God thus commands you to wash in this Dial. 
 laver, and to he circumcised with the true circumcision. •'''^^''"' 
 For we also should practise your circumcision of the flesh, 
 and should keep the sabbaths, and, in a word, all the feasts, 
 did we not know for what cause they were enjoined you, 
 namely, for your sins, and the hardness of your hearts. For 
 if we endure to undergo all that is inflicted on us by wicked 
 men and by evil spirits, and yet, in the midst of our in- 
 describable modes of death and tortures, pray that they 
 who so torment us maj- obtain mercy, and, according to the 
 commandment of the new Lawgiver, would requite none of 
 them any the least thing in return ; why, Trypho, should 
 we refuse to observe such rites as would do us no injury, 
 such as fleshly circumcision, and keeping of the sabbaths, 
 and festivals ? 
 
 19. " It is this indeed which you might well seek to find Originof 
 out — why we should consent to undergo such persecutions ^i"i„n""" 
 as we do, and yet should not observe all the other things and of 
 
 theLaw. 
 now in question. 
 
 " It is because circumcision is not necessary for all, but 
 only for you Jews, that, as I said before, you might undergo 
 your present justly merited sufierings. Nor do we receive 
 your useless baptism of cisterns, for such bears no relation 
 to the Baptism of life"; so that God declares that you have 
 forsaken Him, the fountain of living waters, and hewed you^erem. 
 out cisterns, broken cisterns, that can hold no water. You ' 
 who are circumcised in the flesh, require our circumcision ; 
 whilst we who possess this, have no need of yours. 
 
 "For had circumcision been absolutely necessary, God 
 would not have created Adam without it ; nor would He 
 have regarded the sacrifice of Abel, which he offered in 
 uncircumcision, nor would Enoch have been pleasing in 
 His sight in uncircumcision, so that He was not found, for Gem. 5, 
 God took him. Lot was saved without circumcision, the 
 Angels and the Lord Himself leading him out of Sodom. 
 Noah, the father of man, being in uncircumcision, entered 
 with his children into the ark. Melchisedec, the priest of 
 the Most High, was uncircumcised, to whom Abraham, the 
 
 « On the Jews' baptism of Proselytes and Infants, see Introduction to "Wall's 
 Infant Baptism. 
 
94 Original reason of divers laws. 
 
 JtjsT. first who received circumcision, gave tithes, and was blessed 
 p^ by him, according to whose order God declared by David 
 4. ' that He would make a Priest for ever. To you only then 
 is circumcision necessary; that, as the prophet Hosea, one 
 Ps. 1, 9. of the twelve, says. Thy people should not be a people, and 
 the nation not a nation. All these were just men, and 
 righteous in the sight of God, without even keeping the 
 sabbath, as after them were Abraham and his posterity 
 down to the time of Moses, when your nation was sinful 
 and unthankful towards God, making a golden calf in the 
 wilderness, whence God, in condescension to that people's 
 infirmity, commanded you, to prevent your committing 
 idolatry, to ofier sacrifice to His Name alone, which you 
 obeyed not, but oifered even your children to devils. He 
 moreover enjoined on you the observance of the Sabbath, 
 that you might remember God ; as His own words declare, 
 Ezek.20, saying, That ye may know that I am Qodyour Saviour. 
 Eea^son ^^" " "^"^ lastly. He directed you to -abstain from certain 
 of the kinds of flesh, that when you ate and drank, you might still 
 meats, have God before your eyes^: for you have ever been prone 
 to depart from the knowledge of Him, as Moses also says, 
 Exod. The people ate and dranh, and rose up to play ; and again, 
 Deut JO'<>ob ate and was Jllled, and ^ waxed fat ; and my beloved 
 32, 16. kicked, he waxed fat, and grew thick and broad, and forsook 
 the God Who made him. But that God permitted Noah, 
 being a just man, to eat every kind of flesh, except that with 
 the blood, which dies of itself, is recorded for you by 
 Moses in the book of Genesis." 
 Gen. 9, And as Trypho was about to add, " as the green herb," I 
 anticipated him, saying, " why do you not receive that ex- 
 pression, as the green herb, as God spoke it, that as He gave 
 the herbs to man for good, so He gave him also the living 
 creatures, that he might eat flesh ; but since we do not eat 
 some kinds of herbs, you assert that Noah was commanded 
 
 y Ben. cites Clem. A\. Paed. i. c. 1. here in the LXX, but St. Chrysostom 
 
 p. 149. Tert. 2. against Marcion, o. 19. cites the passage in the same manner 
 
 Novatian de Cib. c. 4. Const. Ap. as St. Justin in his first Homily to the 
 
 vi. 20. and defends S. Justin's opinion Jews." (Tom. i. p. 386. A. 2 Ducaeus,) 
 
 against the objections of Spencer de Benedictine note. 
 
 Leg. Heb. t. l.p.265. » veKjiiiuuov. Vid. Sohleusner in verb. 
 
 » 'EAiircii'fli). "This word is not found 
 
Distinction of meats. Sabbaths. 95 
 
 even then to make a distinction. This explanation however DiAt. 
 cannot be received. Now that every vegetable is a herb '^"'^^"- 
 and may be eaten, I could easily prove, nor is it worth 
 while to spend time upon the question. But if we dis- 
 tinguish between some kinds of them, and do not make use 
 of all alike, it is not because some are common or unclean, 
 but because they are bitter to the taste, or poisonous, or 
 prickly ; but every sweet and wholesome one we enjoy and » 
 
 partake of, whether growing by sea or by lan'd. God then 
 commanded you by Moses to abstain from all animals that 
 are unclean, and injurious, and outrageous ' ; for when you ' wapa- 
 had eaten manna in the wilderness, and had seen all the '"""■ 
 marvellous works which God did for you, you made a 
 golden calf, and worshipped it. So that He ever justly says 
 o{ you, foolish children, in whom there is no faith. ao^l'n 
 
 21. " And it was for your sins, and for the sins of yourlnstitu- 
 fathers, as I said before, that God required you for ajjj°"°^|,_ 
 sign to observe the sabbaths, and laid His other command- bath, 
 ments on you, as I said before; He also signifies, that it 
 was for the sake of the Gentiles, that His name might not 
 be profaned among them, that He permitted a remnant of 
 you to remain to this day; as His own words may clearly 
 prove to you. He says thus by Ezekiel; / am the Lord 
 your God: walk in my statutes, and keep my judgments, and 
 be not mingled with the customs of the Egyptians, and hallow 
 my sabbaths ; and it shall be a sign between me and you, that 
 ye may know that I am the Lord your God. And ye pro- 
 voked me to anger, and your children walked not in my 
 statutes, neither kept my judgments to do them; which if a 
 man do, he shall even live in them. But they polluted my 
 sabbaths; and Tsaid, L would pour out my fury upon them in 
 the wilderness, to accomplish my anger against them : and I 
 did it not, that my name might not be entirely polluted in the 
 sight of the heathen, in whose sight I brought them forth: I 
 lifted vp mine hand unto them also in the wilderness, that I 
 would scatter them among the heathen, and disperse them 
 through the countries, because they had not executed my 
 judgments, and had despised my statutes, and had polluted 
 my sabbaths, and their eyes were after thei/r fathers' inventions. 
 And I gave them statutes that were not good, and judgments 
 
96 Sacrifices not of themselves pleasing to God. 
 
 Just, whereby they shall not live : and I will pollute them in their 
 
 Mart* . 
 
 own gifts, when I shall pass over to destroy all that openeth 
 
 the womb. 
 Thesa- 22. " Further, that it was for the sins of your nation and 
 andTb their idolatries, and not because He had any need of such 
 lations. sacrifices, that God commanded you to do these things, 
 hear what is spoken by Amos, one of the twelve Prophets, 
 Amos 5, crying. Woe unto them that desire the day of the Ziord: to 
 eud° 6 ^"^'"^ ^'"'d ** ^^** day of the Lord for you? it is darkness, and 
 1 to 8. not light. As if a man did flee from a lion, and a bear met 
 him ; and if he sprang into his house, and leaned his hand on 
 the wall, and a serpent bit him. Shall not the day of the 
 Lord be darkness, and not light, even very dark, and no 
 brightness in it for them? I hate, I despise your feast days, 
 and I will not smell in your solemn assemblies. Though you 
 offer me burnt offerings and your meat offerings, I will not 
 accept them, neither will I regard the shew of your peace 
 offerings. Take away from me the multitude of thy songs 
 and psalms; for I will not hear thy viols. And judgment 
 shall run down as water, and righteousness as a mighty 
 stream. Have ye offered unto me sacrifices and offerings in 
 the wilderness, house of Israel? saith the Lord. But ye 
 have borne the tabernacle of Moloch, and the star of your 
 god Raphan, figures which ye made to yourselves; and I will 
 cause you to be carried away beyond Damascus, saith the 
 Lord, Whose name is God Almighty. Woe unto them that 
 live delicately and are at ease in Sion, and trust in the 
 mountain of Samaria. They which are named after the 
 chiefs have made harvest of the rulers of the nations; the house 
 of Israel came in unto themselves. Pass ye all unto Calneh, 
 and see : from thence go ye to Hemath the great; and then go 
 down to Gafh of the Philistines; to the best of all these king- 
 doms, if their borders be greater than your borders. They 
 that come to the evil day, they that come near, and arrive at 
 the false sabbaths; that sleep upon beds of ivory, and fare 
 sumptuously upon their couches; that eat the lambs of the 
 flock, and the sucking calves out of the midst of the stalls ,- 
 that rejoice at the sound of the viols. They tliought those 
 things were to continue, and not to be carried away; they 
 that drinh wine in bowls, and anoint themselves with the 
 
Prophets declare the Jews sacrifices vain. 9t 
 
 chief ointments, and have not grieved for the affliction of Dial. 
 Joseph. Therefore vow shall they he the first to go captive with '^'^^''"' 
 the chief of the nobles that are going captive, and the dwelling 
 place of the wicked shall be removed, and the neighing 
 of horses shall be taken away from Ephraim. And againJer. 7, 
 by Jeremiah, Gather together your flesh and your sascrj-^'' ^^' 
 fices, and eat. For I commanded not your fathers, in the 
 day that I took them by the hand to bring them out of the 
 land of Egypt, concerning burnt offerings and sacrifices. And 
 again by David in the forty-ninth Psalm, The God of gods., Ps. so. 
 the Lord, hath spoken, and called the earth from the rising of 
 the sun to the going down thereof Out of Sion, the perfection 
 of His beauty, God shall come openly, even our God, and 
 shall not keep silence, A fire shall devour iefore Him, and 
 it shall be very tempestuous round about Him. He shall 
 call the heaven from above, and the earth, that He may 
 judge His people. Gather His saints together unto Him, 
 those that have made a covenant with Him with sacrifice. 
 And the heavens shall declare His righteousness : for God 
 is Judge. Hear, My people, and f will speak to thee 
 O Israel, and I will testify unto thee : I am God, even thy 
 God. I will not reprove thee for thy sacrifices; but thy 
 burnt offerings are continually before Me. I will take no 
 caboes out of thy house, nor he-goats out of thy folds. For 
 •e'eery beast of the field is Mine, the cattle upon the hills., and 
 the bullocks. I know all the fowls of Heaven, and the beauty 
 of the field is with Me. If I be hungry, 1 will not tell thee, 
 for the world is mine, and the fulness thereof. Will I eat the 
 fiesh of bulls, or drink the blood of goats f Offer unto God 
 the sacrifice of praise, and pay thy vows unto the Most High. 
 And call upon Me in the day of trouble, and I will deliver 
 thee, and thou shall glorify Me. But unto the sinner, God 
 saith, What hast thou to do to declare My statutes, and to 
 take My covenant in thy mouth? seeing thou hatest instruction, 
 and easiest My words behind thee. If thou sawest a thief, 
 thou didst run along with him; and didst cast in thy portion 
 with the adulterer. Thy mouth hath abounded with evil, and 
 thy tongue hath framed deceit. Thou didst sit and speak 
 against thy brother, and didst set a stumbling-block against 
 thine own mothers son. These things hast thou done, and I 
 
 i-i 
 
98 Jewish rites ordained for a sinful people. 
 
 Oust, kept silence: thou didst imagine wickedness, that I shall he 
 ^*"''^' such a one as thyself. I will reprove thee^ and will set thy 
 sins in order before thine eyes. Now consider these things, ye 
 thait forget God; lest He snatch you away, and there be none 
 to deliver you. The sacrifice of praise will honour Me, and 
 there is the way by which I will shew him My salvation. 
 ■ "He receives not your sacrifices then, nor did He command 
 you to oifer them at first as standing in need of them, but 
 on account of your sins. The Temple too, as you call it, 
 in Jerusalem, He did not condescend to term His house or 
 court, as if He needed either, but that you even by thus 
 cleaving to Him might avoid idolatry. This appears by the 
 Isa. 66, words of Isaiah, What house have ye built Me? saith the Lord: 
 ^' the Heaven is My throne, and the earth is My footstool. 
 
 The 23. " If we will not acknovfledge this, we must necessarily 
 
 notion ^^^1 ^'^*-° notions that cannot be admitted: either that 
 disho- there was not the same God in the days of Enoch and all the 
 God. rest, who did not practise circumcision according to the flesh 
 and keep the Sabbaths, and those other rites and ceremonies 
 which are enjoined by the law of Moses, or that He did not 
 care that all mankind should always perform the same righ- 
 teous acts ; which suppositions are absurd and ridiculous. 
 We must therefore confess that it was for the sake of sinful 
 men, that He, Who is always the same, commanded the. same 
 things to be observed, and can pronounce Him to be friendly 
 toman, possessed of foreknowledge, needing nothing, just and 
 good. If this be not so, tell me, Sirs, what are your opinions 
 on the subject .''" When none of them made any reply, I con- 
 tinued, "I will then repeat to you, Trypho, and to those who 
 wish to become proselytes, that divine doctrine which I 
 myself heard from the man of whom I spoke *■. Do you not 
 see that the elements stay not working, nor do they keep 
 any sabbaths ? Remain as you were born ; for if before 
 Abraham circumcision was not needful, nor sabbaths, feasts, 
 and sacrifices, before Moses, neither are they so now, when 
 
 I" St. Justin plainly refers to the meant of those who were hearers of 
 
 person whom he had met by the sea- Trypho, and might therefore be" snp- 
 
 ■srde, and who converted him to Chris- posed to intend to. receive circumcision, 
 
 tianity, as related in sections 3 — 8. and become Jewish proselytes. See 
 
 Ben. takes ' proselytes' in the sense of p. 103, note g. 
 Christian proselytes, but it may be 
 
Righteousness is not hy carnal circumcision. 9^ 
 
 according to the will of God, Jesus Christ His Son has diai.. 
 been born without sin of the Virgin Mary, who was of the '^'^^^"- 
 race of Abraham. For Abraham himself too was justified, 4 "ii"""' 
 and received a blessing from God, for the faith which he 
 had being yet in uncircumcision, as the Scripture says 5 but 
 circumcision was given to him for a sign of righteousnessi, 
 and not for righteousness itself, as both Scripture and the 
 nature of the case compel us to believe. Hence it is justly 
 said of your nation. That soul shall he cut off from his Gen. 1 7, 
 people which is not circumcised on the eighth day. And 
 since women are incapable of receiving fleshly circumcision, 
 we have a positive proof that it is given as a sign, and not as 
 a work of righteousness. For God has made that sex 
 capable of performing all the duties of justice and righ- 
 teousness. We see indeed that the physical formation of 
 the sexes is different, but we know that neither of them is 
 righteous or unrighteous on that account, but in respect of 
 the duties of holiness and virtue. 
 
 24). "And, my friends," I continued, "it were in my power Chris- 
 to prove that it was preached to us by God through these oircum- 
 means, that the eighth day had in it some mystery rather <='s'o"' 
 than the seventh ; but that I may not appear to wander to 
 other subjects, understand me, I intreat, that the blood of 
 the former circumcision is now done away, and that we trust 
 to the Blood of the Saviour. Another Testament now, and 
 a new law, has come out of Zion. Jesus Christ circumcises 
 all who are willing with knives of stone", as was taught 
 of old, that this may become a righteous nation ; a nation 
 keeping faith, laying hold on truth, and keeping peace. 
 Come with me, all ye who fear God, and desire to behold 
 the prosperity of Jerusalem. Come, let us walk in the light Its.. ^, 
 of the Lord, for He hath released His people the house of ' ' 
 Jacob. Come all nations, let us be gathered together at that 
 
 "= St. Justin explains his meaning at with the precepts of Christ, Who is both 
 
 more length in §§. 113. and 114. As called a stone, and is the Stone that 
 
 Moses circameised the Israelites with was cut without hands, and by the 
 
 the first ciroumoisjon, which was done preaching of His Apostles, by which 
 
 by knives of iron, and Joshua circum- those who were previously wandering 
 
 cised them with a second circumcasion about in error are circumcised in hearti 
 
 by knives of stone ; (Joshua v. 2. Sep- Thds circumcision is shewn, by 
 
 tuagint version;) so are Christians cir- Joshua's typical imitation of it, to be 
 
 oumcised with a second circumcision intended by Grod to apply to the Jews, 
 
 also, and by knives of stone ; that is, as well as to the followers of Christ. 
 
100 Prophecy of the Jews seeking admission to the Church. 
 
 Just. Jerusalem, which is now no longer beset with wars for the 
 
 = — ^rr^ sins of her people. As the Lord says by Isaiah, I was 
 
 1—3. made manifest to them that seek Me not, I was found of 
 
 them that ask not after Me ; I said, Behold Me, to nations, 
 
 which called not on My name : I have spread out My hands 
 
 all the day to a rebellious and gainsaying people, which 
 
 walkefh in a way that is not good, but after their own sins ;. 
 
 a people that provoketh Me to anger to My face. 
 
 Jews 25. " They who justify themselves, and boast that they are 
 
 Abr™ ^ '•^^ children of Abraham, hope to obtain even some small 
 
 bain's portion of the inheritance with you*, as the Holy Ghost 
 
 dren. speaks by Isaiah in their name. Look down from heaven, and 
 
 Is. 03, behold Jrom the habitation of Thy holiness and glory. Where 
 
 end; and is Thy zeal and Thy strength'? Where is the multitude of 
 
 "*■ Thy mercy, because Thou didst bear with us, O Lord? For 
 
 Thou art our Father : for Abraham is ignorant of us, and 
 
 Israel acknowledgeth us not. But Thou, O Lord^ our Father, 
 
 deliver us ; Thy name is from everlasting upon us; O Lord, 
 
 why hast Thou made us to err from Thy way ; and hardened 
 
 our heart from Thy fear f Beturn, for Thy servants' sake, 
 
 for the tribes of Thine inheritance, that we may possess a 
 
 little of Thy holy mountain. We are become as we were at 
 
 the beginning, when, Thou didst not rule over us, and Thy 
 
 name was not called upon us. If thou shouldest rend the 
 
 heavens ; fear shall seize the mountains from Thee, and 
 
 they shall be melted away, as wax is melted at the fire ; 
 
 and the fire shall consume Thine enemies, and Thy name 
 
 shall be made known to Thine adversaries; the nations 
 
 shall be dismayed at Thy presence. When Tnou shall do 
 
 glorious things, fear shall seize the mountains on account 
 
 of Thee. From the beginning^ of the world we have not 
 
 heard, neither have our eyes seen any God besides Thee, and 
 
 Thy works, which Thou shall do, even mercy to those that 
 
 repent. He will meet them that work righteousness, and they 
 
 shall remember Thy ways. Behold, Thou art wroth, and we 
 
 have sinned. Wherefore we have been led astray, we are all 
 
 become unclean, and all our righteousnesses are as filthy rags. 
 
 And we all do fall as leaves, by reason of our iniquities, so 
 
 " Or 'with us,' as some conjecture. Gentiles.' See §. 23. 
 But liv may mean, ' with converted 
 
Jews and Gentiles alike saved through Christ. 101 
 
 the wind shall carry us away: and there is none that calleth Dial. 
 on Thy name, none that remembereth to take hold of Thee : "^''" ' 
 for Thou hast hid Thy face from us, and hast delivered us 
 up, because of our iniquities. But now, Lord, return, 
 because we are all Thy people. The city of Thy sanctuary 
 is become a wilderness ; Sion is as a desert, Jerusalem is a 
 curse. The house, our sanctuary, and the glory, which our 
 fathers praised, are burnt with fire, and all our glorious 
 customs^ are laid waste. And upon these things Thou hast 
 refrained Thyself, O Lord, and hast held Thy peace, and 
 hast humbled us very exceedingly." 
 
 "What then," said Trypho, "do you mean that none of 
 us shall inherit any thing in the holy mountain of God?" 
 
 26. " I say not that," I replied, " but that they who have Salva- 
 persecuted Christ, and who persecute Him still, and repent j^^.g 
 not, shall have no part at all in the holy mountain ; whilst ^"^ 
 the Gentiles, who believe in Him and repent of their sins, through 
 shall have their inheritance with the Patriarchs and Prophets, Christ. 
 and all the righteous who are descended from Jacob ; even 
 though they observe not the. sabbath, and are not circum- 
 cised, nor keep the feasts, they shall assuredly share in the 
 holy inheritance of God: for God speaks thus by Isaiah; 
 / the Lord God have called thee in righteousness, and I will Is. 42, 
 hold thine hand, and will strengthen thee. And I have given 
 thee for a covenant of the people, for a light of the Gentiles, 
 to open the eyes of the blind, to bring out the prisoners from 
 the prison, and them that sit in darkness out of the prison- 
 house. And again ; lAft up a standard for the people. For Is.'S^ 
 behold, the Lord hath made it to be heard unto the end of the g"j.° ^j 
 world. Say ye to the daughters of Sion, Behold, thy Saviour 63, i-7. 
 cometh to thee, bringing His reward with Him, and His work 
 before Him. And He shall call this the holy people, the 
 redeemed of the Lord. And thou shall be called a city sought 
 out, and not forsaken. Who is this that cometh from Edom-, the 
 red dye of His garments is from Bosor ? This that is glorious in 
 His apparel, coming up in the greatness of His strength 'i I 
 discourse righteousness, and the judgment of salvation. Where-- 
 
 « Heading ^Sn The word is not in nations have rushed together, glorious;" 
 the LXX, leaving the sense 'glorious i. e. have taken the glory for their own 
 ihings: The JWss. have 16^. ''All the that vpas ours. 
 
102 Why the Prophets insist on the sabbath, ^c. 
 
 J^sT. fore is thine apparel red, and thy garments as from a trodden 
 ■' wine-pre^s ? Fv.U of the trodden grape, I have trodden the 
 
 wine-press all alone, and of the people there was not a -man 
 with me. jind I have trampled them in my fury, and I have 
 bruised them as the eq/rth, and I have shed their blood upon 
 the earth. For the day of vengeance is come upon them, and 
 the year of redemption is at hand. And I looked, and there 
 was none to help; and I considered, and there was none to 
 (issist: and mine arm brought salvation unto me, and my fury 
 was instant to me ; and I have trodden them in mine anger, 
 and I have shed their blood upon the earth." 
 ■Why the 27. Then Trypho replied, " Whj do you in your citations 
 phets from the Prophets select only such passages as suit your 
 insist on purpose, and make no mention of those which plainly com- 
 mand the observance of the sabbath? for it is thus spoken 
 Is. 68, by Esaias; If thou shalt turn away thy foot from the sabbath, 
 from doing thy pleasure on My holy day, and shall call the 
 sabbath a delight, the holy of thy God; if thou shalt not move 
 thy foot to thine own work, and shalt not speak a word out of 
 thy mouth, and shalt trust in the Lord; then He shall lift 
 thee up to the good things of the earth, and feed thee with the 
 heritage of Jacob thy father; for the mouth of the Lord hath 
 spoken it." 
 
 "1 did not omit these and other like passages of the 
 
 Prophets," I replied, " as if they had made against me, my 
 
 friends, but as you have perceived and now perceive, that 
 
 even if God had commanded you by all these Prophets to do 
 
 the same things as He also commanded by Moses, He always 
 
 repeats the same things because of the hardness of your 
 
 hearts, and your ingratitude to Him, that you might even 
 
 thus if possible repent and please Him, and no more sacrifice 
 
 Is. 1,23. your children to devils, nor make yourselves the companions 
 
 of thieves, loving gifts, and following after rewards ; judging 
 
 not the fatherless, nor suffering the cause of the widow to 
 
 Is. 1 , 1 5. come unto you, nor having your hands full of blood. For the 
 
 ' ■ daughters of Zion walked with stretched-forth necks, playing 
 
 together with the twinkling of their eyes, and drawing their 
 
 Bom. 3, garments as they go. And He cries. They are all gone out of 
 
 16. W. *^® '"'"'Vj they are together become unprofitable; there is none 
 
 that understandeth, no not one. With their tongues they have 
 
Circumcision breaks the sabbath in the letter. 103" 
 
 used deceit, their throats are an open sepulchre, the poison of Dial. 
 asps is under their lips; destruction and misery are in theirl^UIE: 
 ways, and the way of peace have they not known. So that 
 as these commands were laid upon you at first for your sins, 
 so because of your persistence in, or rather aggravation of 
 them, God now calls you by a repetition of the same pre- 
 cepts to the remembrance and knowledge of Him. But 
 you are a hard-hearted nation, foolish, blind, and lame, 
 children in whom is 710 faith. As He says Himself, Honour- Deut. 
 ing Him only with your lips, while your hearts are far from ig'29" 
 Him; teaching your own doctrines, and not His. Tell me is. 
 again, did God desire that your high priests, who offered 
 oblations on the sabbaths, or those who were circumcised Numb, 
 themselves, and who circumcised others on that day, should jyj^^j" 
 commit sin ? since He commanded that circumcision should 12, 5. 
 
 S Iren. 
 
 certainly be practised on the eighth day, though that werejy,^. jg. 
 the sabbath ? Could He not have commanded it to be done, 
 for any that should be born, the day before or the day after 
 the sabbath, if He knew that it were wrong to do it on that 
 day ? or why did He not teach those who lived before Moses 
 and Abraham to observe the same laws, who are termed 
 just men, and pleasing to God, though they were not cir- 
 cumcised, and observed not the sabbaths ?" 
 
 28. Trypho then said, " We have listened to you before, Justifi- 
 when advancing the same facts, and have given you duej^^ougi, 
 attention; and, to speak the truth, it is a matter worthy of Christ, 
 attention; nor am I satisfied' to say with the multitude, 
 namely, that such was His pleasure, for this is always the 
 common subterfuge of those who are unable to solve a 
 question." 
 
 " Since therefore I bring my arguments and exhort- 
 ations from Scripture and from facts," said I, " do not 
 delay nor hesitate to believe me, though I be uncircum- 
 cised; for the time left for your conversion s is short, and 
 if Christ should anticipate you in His Advent, you will 
 repent and weep in vain, for He will not hear you. Break Jer. 4, 
 up your fallow ground, cries Jeremiah to the people, and 
 
 ' Such is evidently the meaning, the Christian sense of ' proselytes,' in 
 The text is corrupt. §• 23. p. 98, note b. 
 
 B ■npoffri\i<rea!S, which rather favours 
 
104 Some Heathens circumcised. Spiritual circumcision. 
 
 Just, sow not upon thorns. Circumcise yourselves to the Lord, 
 
 Maet. 
 
 '- and take away the uncircumcision of your heart. Sow not 
 
 therefore upon thorns and unploughed ground, whence you 
 
 will reap no fruit ; acknowledge Christ, and, lo, there shall 
 
 Jer. 9, l,e a fair fallow, fair and rich in your hearts. For behold, the 
 25. 26. "^ . 
 
 days come, saith the Lord, that I will visit all that have circum- 
 cised their foreskins; Egypt, and Judah, and JEdom, and the 
 children ofMoab : for all these nations are uncircumcised, and 
 all the house of Israel are uncircumcised in the heart. Do you 
 not perceive that God willeth not that circumcision which 
 is given for a sign, for it profits not the Egyptians, nor the 
 children of Moab and Edora'''. But evenif one were a Scythian 
 or Persian, yet has the knowledge of God and His Christ, and 
 keeps His everlasting commandments, he is circumcised 
 with the good and profitable circumcision, and is pleasing 
 to God, and He takes delight in his ofiferings and sacrifices. 
 And now I will cite for you, my friends, the declarations even 
 of God Himself, when He spoke to the people by Malachi, 
 Mai. 1, one of the twelve Prophets, as follows ; I have no pleasure in 
 you, saith the Lord; neither will I accept your offerings at your 
 hands. For from the rising of the sun, even unto the going down 
 of the same, My Name hath been glorified among the Gentiles, 
 and in every place incense and a pure offering has been 
 offered um,to My Name. For My Name is honoured among 
 the Gentiles, saith the Lord, but ye profane it.. And by 
 
 * The Benedictine Editor refers to Fathers, that cireumGision was given 
 
 the Epistle of St. Barnabas, chapter 9. by God to Abraham, and came to the 
 
 and Cotelerius' note on it. St. Bar- rest of mankind through his sons, that 
 
 nabas says as follows, "You will say is, through Isaac to the Jews and 
 
 that 'the people'" (the Jews) "'were Samaritans, through Ishmael to the 
 
 circumcised for a sign. But every Ishmaelites, through the children of 
 
 Syrian and Arabian, and all the priests Keturah to the nations of the East, 
 
 of the idolaters, [were circumcised] and through Esau or Edom to the 
 
 also. Are these then of His covenant? Iduroaeans, and that from these the 
 
 Moreover, the Egyptians are in cir- neighbouring nations received it." The 
 
 eumcision.' Learn row, my children, of meaning of St. Justin, that it was of 
 
 all things abundantly. Abraham, who no use to the Egyptians, &o. is the 
 
 first gave circumcision, looking on in same as that of St. Barnabas in the 
 
 spirittohis Son,circuircised .,.. .of his question, "Are they therefore of His 
 
 household three hundred and eighteen covenant!"' for these nations practise 
 
 men." The chief substance of Oofe- it of their own choice and pleasure, 
 
 lerius' note on this passage, so far as and not in the manner in which the 
 
 it tends to the illustration of St. Justin, Israelites did so, neither observing the 
 
 is as follows; " The Egyptians wished eighth day, nor permitting it to all 
 
 it to be believed that circumcision wps alike, but confining it to their priests 
 
 first practised by themselves, and and literati. Cotelerii Patres Apo- 
 
 passed from them to the Jews; but we sfolici, vol. i. p. 27. Amsterdam, 
 
 say, from the testimony of God and the 1724. 
 
 10. IJ. 
 
Summary of proofs that ceremonies are done away. 105 
 
 David He said, A people which I knew not have served Me; Dial. 
 in the hearing of the ear they have obeyed Me. 
 
 Trvph. 
 
 Ps 18 
 
 29. "Let us Gentiles all meet and glorify God toge-43 44.' 
 ther, for He has visited us also. Let us glorify Him ljj* 
 througli the King of glory, the Lord of hosts : for He has «"P'^''- 
 shewn His good will towards the Gentiles also, and He 
 receives sacrifices from us more readily than from you. 
 What need then have I for circumcision, who have the 
 testimony of God in my favour ? How can I require that 
 baptism, who have heen already baptized with the Holy 
 Ghost 1 These truths T think myself able to prove, even to 
 those who have but little understanding, for these words 
 have not been composed by me, nor are they adorned by 
 
 the arts of human eloquence, but they are the same as 
 David sang, the good news which Isaiah taught, which 
 Zacharias proclaimed, and Moses wrote. Do you know 
 them, Trypho ? they are to be found in your own Scriptures. 
 Yea, rather, not yours, but ours. For we obey them, whilst 
 you who read them understand not their meaning. Be not 
 angry then, nor reproach us for our fleshly uncircum- 
 cision which God Himself made, nor account it a grave crime 
 that we use hot drink on the sabbaths', for God Himself 
 continues the same administration of the world on that as 
 on all other days, and your chief priests are commanded to 
 make the same offerings on it as they make in the rest of 
 the week. And so many righteous men, who kept none of Numb, 
 these legal observances, have still obtained the express Mat. 12' 
 approval of God Himself. 5. 
 
 30. "But ascribe it to your own wickedness, that God can Chris- 
 be thus falsely accused by fools of not having always taught*-^", 
 the same righteous doctrines to all. And to many men teous- 
 such doctrines have appeared unreasonable and unworthy ti^e true. 
 of God, because they have not received grace to perceive 
 
 that ihey have called your people, who were sunk in wicked- 
 ness a,nd possessed by disease of the soul, to conversion and 
 
 ' Petavius thints these words of x^^"/"^ m'vay. Cotelevius, vol. ii. p. 66. 
 
 St. Justin orpo?ed in doctrine to a But xA^apoi' does not mean hot, bnt 
 
 passage in the interpolated Epistle of lukewarm, water, which was heated 
 
 St. Ignatius to the Magnesians, §. 9. not on the sabbath, but on the day 
 
 where he mentions the use by the before." Ben. 
 Jews of warm drinks on the sabbath. 
 
106 Christian doclrine taught by God from the first. 
 
 jTjsr. spiritual repentance''; and that prophecy, which issued after " 
 '^'"''^' the death of Moses, is eternal : and this, my friends, is said 
 in the Psalm', were to endure for ever, they appeared devoid 
 of reason, and unworthy of God their author. But that we, 
 , who have been enlightened by them, consider them to be 
 Pa. 19, sweeter than honey and the honeycomb, is proved by the fact, 
 that we are ready to confess His Name even to death ; and that 
 we who believe on Him, pray Him to preserve us from all 
 strange, that is, all wicked and deceitful spirits, the word of 
 prophecy, speaking in the person of one of the faithful, 
 makes apparent to all. And we constantly pray to God, 
 througb Jesus Christ, that we may be preserved from those 
 evil spirits which are opposed to the worship of God, and 
 whom we formerly used to adore ; in order that after our 
 conversion to God through Christ, we might be blameless"". 
 For Him we call our Helper and Redeemer, at the power 
 of whose Name the devils themselves tremble ; and when 
 exorcised by us even at this day, in the Name of Jesus 
 Christ, Who was crucified under Pontius Pilate the governor 
 of Judaea, they are subjected to us ; from which it is plain 
 to all, that the Father gave Him so great power, that even 
 the devils themselves submit to His Name, and to the 
 dispensation" of His suffering which He endured. 
 Christ's 31. "And if so great power is shewn to have attended, and 
 P°'!|r still to attend, the dispensation of His Passion, how great shall 
 second that be which shall be shewn in His glorious Advent ? For as 
 coming, ^j^^ g^j^ ^£ Man He shall come upon the clouds of Heaven, 
 and the Angels with Him, as Daniel has declared, whose 
 Dan. 7, words are as follows ; / beheld till the thrones were set, and 
 9.toend. ^^^ Jincient of Days did sitj Whose garment was white as snow, 
 and the hair of His head Uke pure wool : His throne was like 
 
 ' Perhaps ' spiritual repentance.' Pro fidelibus. " Preserve them un- 
 The words rov itarpbs In the Greek changed, blameless, and without re- 
 make no sense, and may be aa error preach, that they may be holy in body 
 for ToB Tryei/iaTOS. and soul, not having spot or wrinkle 
 
 ' The nineteenth Psalm seems to be or any such thing. Deliver them from 
 
 omitted here for brevity's sake, either the fear of the enemy, from the arrow 
 
 by St. Justin, or the transcribers. For that flieth by day, and the pestilence 
 
 it is obvious to observe, that St. Justin that walketh in darkness." [Ps. 91, 
 
 explains some passages in this Psalm, 5. 6.] Cotelerius, Patres Apost. vol. i. 
 
 as if he had recited it before. Bene- p. 401, 402. Otto, p. 98. 
 
 dictine note. ° He seems to mean the sign of the 
 
 " Jebb refers to the Liturgy in the Cross. 
 Apostolic Constitutions, b. viii. c. xi. 
 
Daniel's prophecy to the everlasting kingdom. 107 
 
 the fiery flame, and His wheels as burning fire. A fiery stream Diai,, 
 issued, and came forth from before Him. Thousand thousands —^^' 
 ministered unto Him, and ten thousand times ten thousand 
 stood before Him. The books were opened, and the judgment 
 was set. I beheld then the voice of great words, which the horn 
 spake ; and the beast was tortured, and his body destroyed, 
 and given to the burning fiame. And concerning the rest of 
 the beasts, they had their dominion taken away, yet the lives 
 of the beasts were prolonged for a season and time. I saw in 
 the night visions, and, behold, one like the Son of Man came 
 with the clouds of heaven, and came to the Ancient of Days, 
 and stood before Him, and they that stood by brought Him. 
 And there was given Him power and royal dignity, and all 
 the nations of the earth according to their tribes, and all 
 glory, serving Him. And His power is an everlasting power, 
 which shall not be taken away, and His kingdom shall not be 
 destroyed. And my spirit was grieved in the midst of my 
 body, and the visions of my head troubled me. And I came 
 near unto one of them that stood by, and asked him the truth 
 of all this : so he told me, and made me know the interpre- 
 tation of the words. Thes? great beasts are four kingdoms, 
 which shall perish from the earth, and shall not receive the 
 kingdom for ever, even for ever and ever. Then was I 
 desirous to enquire diligently concerning the fourth beast, 
 which destroyed all things, and was exceeding dreadful; 
 whose teeth were of iron, and his nails of brass, which 
 devoured, brake in pieces, and stamped the residue with his 
 feet: and concerning the ten horns that were in his head, 
 and concerning that one which came up, and before which 
 three of the former fell ; and that horn had eyes, and a 
 mouth that spake great things, and his look was more stout 
 than his fellows. And I observed that that horn made war 
 with the Saints, and prevailed against them: until the 
 Ancient of Days came, and gave judgment to the Saints of the 
 Most High, and the time came, and the Saints of the Most High 
 possessed the kingdom. And it was told me concerning the 
 fourth beast, that it should be the fourth kingdom upon earth, 
 which shall far excel all these kingdoms, and shall devour the 
 whole earth, and lay it waste, and destroy it. And the ten 
 horns are ten kings that shall arise : [and another shall arise] 
 
108 Objection of Christ's death and suffering answered. 
 
 Just, after them, and he shall exceed them that were before him in 
 
 Mart* • 
 
 -* wickedness, and he shall subdue three kings, and he shall 
 
 speak great words against the Most High, and he shall 
 
 overthrow the rest of the Saints of the Most High, and think 
 
 to change times and seasons, and it shall be delivered into 
 
 his hands, until a time, and times, and the half a time. But 
 
 the judgment sat, and they shall take away his dominion, to 
 
 consume and to destroy it unto the end. And the kingdom, 
 
 and the power, and the greatness of the places of the kingdoms 
 
 under the whole heaven, have been given to the holy people 
 
 of the Most High, that they may reign in an everlasting 
 
 kingdom: and all powers shall serve and obey Him. Hitherto 
 
 is the end of the matter. I, Daniel, was very much astonished 
 
 "perhaps ai the vision, and my speech^ changed to me, but I kept the 
 
 ^ftioT.' ""totter in my heart." 
 
 Objeo- 32. Onmypausing, for a moment, Trypho replied, "These 
 
 Thetwo^"^ other similar passages of Scripture, sir, compel us to 
 
 Advents expect that Great and Glorious One, Who from the Ancient 
 
 of Days, as the Son of Man, receives the eternal kingdom ; 
 
 but this, your so-called Christ, was inglorious and dishonoured 
 
 to such a degree, as to have fallen under the last curse which 
 
 is recorded in the law of God; for he was crucified." 
 
 "Sect. I replied to him as follows'. "If, sirs," said I, " I had not 
 
 explained from the Scriptures which I have already cited, 
 
 that His appearance should be inglorious, and His generation 
 
 inexplicable ; that for His death the rich should be put to 
 
 death ; that by His stripes we were healed ; that it was said 
 
 He was to be led as a sheep to the slaughter, and that there 
 
 should be two advents of Him, the first in which He was 
 
 wounded by you, the second in which you should look on Him 
 
 Zech. Whom you had pierced, and when your tribes should mourn 
 
 Jo' tribe by tribe, the women apart and the men apart; I might 
 
 appear to have spoken what was obscure and difficult ; but 
 
 now, throughout all my discourse, I produce all my proofs 
 
 from your sacred and prophetical writings, in the hope that 
 
 some one among you may be found to be of that [seed°] 
 
 which, by the grace of the Lord of Hosts, is reserved to 
 
 eternal salvation. And that I may make the present ques- 
 
 " Ben. observes that this word is to ie supplied, as in §. 55. and 64. froir\ 
 Is. i. 9. 
 
Antichrist, and the rejection of the Jews. 109 
 
 tioii plainer to you, I will among other Scriptures produce Dtal. 
 tlie words of the blessed David, from which you may per- ^ILKZil: 
 ceive that Christ is termed even Lord by the Holy Spirit i. ' ' 
 of prophecy, and that the Father and Lord of all things 
 raised Him up from the earth, and made Him to sit on His 
 right hand, until He shall make His enemies His footstool ; 
 which came to pass from the time when our Lord Jesus 
 Christ was taken up into heaven, after He was raised from 
 the dead ; the times being fulfilled, and he who sliould 
 speak blasphemous and audacious words against the Highest 
 being now at tlie doors, and who, as Daniel declares, shall 
 endure for a time, limes, and half a time. But you, not Dan. 7, 
 knowing how long he should continue, explain it otherwise, 
 and make the " time" to mean a hundred years. If so, the 
 man of sin must reign three hundred and fifty years at least, 
 calculating the holy Daniel's expression of " times" to mean 
 two times only. All this however I have spoken in digres- 
 sion, that at last being convinced by that which is spoken 
 against you by God, Ye are children that have no under- J^''- ■*> 
 standing; and again, Therefore behold, I will proceed toig.'29, 
 remove this people, and I will remove them, and I will take 
 away the wisdom of their wise men, and the understanding of 
 their prudent men will I hide, you may cease to mislead 
 both yourselves and those who listen to you, and learn of 
 us who have been made wise by the grace of Christ. But 
 these are the words of David ; The Lord said to my Lord, 
 Sit Tliou at My right hand, until I make Thine enemies Thy Pa- no, 
 footstool. The Lord shall send the rod of Thy strength out of 
 Zion : and rule Thou in the midst of Thine enemies. With 
 Thee is the government in the day of Thy power, in the glories 
 of Thy saints, from the womb before the morning I have, 
 begotten Thee. The Lord hath sworn, and will not repent. 
 Thou art a Priest for ever after the order of Melchizedek. 
 The Lord at thy right hand hath crushed kings in the day of 
 His wrath. He shall judge among the heathen, He shall fill 
 [the places with the] dead bodies; He shall drink of the 
 brook in the way : therefore shall He lift up the head. 
 
 33. "This Psalm," I continued, "you presume, as IPs. iio, 
 know, to explain as spoken of king Hezekiah ; but I will imHeze- 
 immediately shew you from the words themselves that you '''*''• 
 
110 Prophecies of a Priest suit not Hezekiah or Solomon. 
 
 JnsT. are in error. The Lord sware, and will not repent, it is 
 -p^-pj^said; and, Thou art a Priest for ever after the order of 
 4. MelchizedeJe, with what follows and precedes. But not 
 
 even yourselves will venture to deny, that Hezekiah neither 
 was nor is an everlasting priest of God ; in fact, the words 
 themselves shew that it was spoken of our Jesus : but your 
 Is.6,10. ears are dull, and your hearts are hardened; for by these 
 words. The Lord sware, and will not repent, Thou art a Priest 
 for ever after the order of Melchizedek, God declared Him 
 to be a Priest after the order of Melchizedek with an oath, 
 because of your unbelief ; that is, as Moses writes, that as 
 Melchizedek was made a priest of the Highest, and was a 
 priest of those who are in uncircumcision, and blessed 
 Abraham, who offered him tithes when he was in cir- 
 cumcisionP ; so has God declared, that His eternal Priest, 
 Who is also called Lord by the Holy Ghost, should be the 
 Priest of those who are in uncircumcision ; and those of 
 the circumcision who come to Him ; that is, those who 
 believe in Him, and seek to have their blessings from Him, 
 He will both receive and bless. Now that He was first to 
 be a man of low estate, and then to be exalted, the con- 
 Ps. 110, eluding words of the Psalm declare; He shall drink of the 
 brook in the way; and, at the same time. Therefore shall He 
 lift up His head. 
 Pe. 71, 34. "And moreover also to prove to you that you do not 
 So°omoD ""^^^^t^^"^ the Scriptures, I will cite yet another . Psalm, 
 spoken to David by the Holy Ghost, which you maintain to 
 be spoken of Solomon, who also was king over you, although 
 it too was spoken of our Christ. But you deceive your- 
 selves by equivocal terms. For when the law of the Lord 
 PsJQjf.is styled an undejiled law, you explain it not of that which 
 was to come afterwards, but of the law of Moses, although 
 God Himself declared that He would make a new law, and a 
 Ps.72,i.new covenant. And where it is said. Give the King Thy judg- 
 ment, God; because Solomon was a king, you say that the 
 Psalm was spoken of him, whereas its words plainly shew 
 
 p This statement seems a mistake of him. Genesis chap. xiv. xvii. Thirlby 
 
 St.Justin, as the Editors have obserTed ; observes the same in Tertullian against 
 
 for Abraham was not yet circumcised the Jews. Cap. 3. cont. IWarcion. 1. v. 
 
 when Melchizedek met and blessed c. 9. 
 
Christ's kingdom heavenly, universal, and eternal. Ill 
 
 that it was spoken of the eternal King, i. e. Christ; for Dial. 
 Christ is spoken of as a King, and a Priest, and God, andlHZEi 
 Lord, and an Angel, and a Man, and Captain of the host, and 
 a Stone, and a Child that is born, and first as becoming sub- 
 ject to suffering, then as going up into heaven, and coming 
 again with glory, and possessing the everlasting kingdom, as 
 I can prove from the whole Scriptures. To explain my 
 meaning, I will cite the words of the Psalm, which are as 
 follows: Give the king Thy judgments, God, and Thy^^-^^j 
 righteousness unto the king's son, that he may judge Thy 
 people with righteousness, and Thy poor with judgment. 
 Let the mountains bring forth peace to the people, and the 
 little hills righteousness. He shall judge the poor of the 
 people, he shall save the children of the needy, and shall 
 humble the false accuser. He shall remain with the sun, and 
 before the moon throughout all generations. He shall come 
 down like the rain into a fleece of wool, even as the drop that 
 droppeth upon the earth. In His days righteousness shall arise, 
 and abundance of peace, until the moon be taken away. He 
 shall have dominion also from sea to sea, and from the rivers 
 unto the ends of the earth. The Ethiopians shall fall down 
 before Him, and His enemies shall lick the dust. The kings 
 of Tharsis and the isles shall bring presents: the kings of the 
 Arabians and Saba shall bring gifts. And all the kings of 
 the earth shall worship Him, and all the nations shall serve 
 Him. For He hath delivered, the poor from the mighty,- the 
 needy also who had no helper. He shall spare the poor and 
 needy, and save the souls of those who are in poverty. He 
 shall deliver their souls from usury and wrong; and His name 
 shall be precious in their sight. And He shall live, and 
 unto Him shall be given of the gold of Arabia : prayer also 
 shall be made for Him continually, all the day long shall they 
 praise Him. And there shall be a support"* in the earth; it 
 shall be lifted up upon the tops of the mountains, and its 
 fruit above Libanus, and they shall flourish out of the city 
 like grass of the earth. His name shall be blessed for ever, 
 His name shall endure before the sun. And all the tribes 
 of the earth shall be blessed in Him. All the nations shall 
 call Him blessed. Blessed be the Lord God of Israel, who 
 
 « (rripfyiM. " Fortasse excidit vox c'ltov aut &pTov." Conf. Ps. 104. 16. Sohleusner. 
 
1 12 Solomon's idolatry shews he was not intended. 
 
 Just, only deefh wondrous things. And blessed he the name of His 
 
 —glory for ever and ever. And all the earth shall he filled 
 
 with His glory. Amen. Amen. At the end of this 
 Psalm are these words, The songs of David, the son of Jesse, 
 are ended. 
 
 " Now that Solomon was a king, and a great and illus- 
 trious one, is certain, and I know that by him the "temple 
 of Jerusalem," as it is called, was built ; but it is plain that 
 none of the things mentioned in this Psalm were fulfilled in 
 him, for all the kings of the earth never worshipped him, 
 nor did his dominion extend to the ends of the world, nor 
 did his enemies fall down before him and lick the dust ; 
 but I will venture to repeat what is written of him in the 
 1 Kings book of Kings, how that to please his wife he committed 
 "'^" idolatry at Sidon', which they of the Gentiles who have 
 received, through that Jesus Who was crucified, the know- 
 ledge of God, the Maker of the world, endure not to do, 
 but rather undergo every torture and pimishment, even to 
 death, than commit idolatry, or eat of idol sacrifices." 
 Here- 35. "But," replied Trypho, " I am aware that there are 
 ^'^'„i. many who affirm themselves to confess Jesus, and who are 
 tnre be- called Christians, but who eat idol sacrifices, and maintain 
 iiTthe' ^^^ there is no harm in so doing." 
 
 faith. To which I answered, "Even from the fact of there being 
 
 such men who affirm themselves to be Christians, and confess 
 the Jesus, Who was crucified, to be both Lord and Christ, yet 
 who teach not His doctrines, but those which proceed from 
 the spirits of falsehood ; we, who are the disciples of the 
 true and pure teaching of Jesus Christ, are made both more 
 rooted in the faith, and more firm in the hope which we have 
 received from Him ; for the events which He foretold as 
 about to come to pass in His name we see to be actually 
 fulfilled. For He said, Many shall come in My name, having 
 
 1 'Ek 'SiSiivi elSa)\o\dTpii. It is got interpolated into the text from the 
 
 no where related of Solomon, that he margin,becaueeTertullian, in a passage 
 
 actually committ'-d idolatry at Sidon, closely copied from the above, has 
 
 [though he may. Conf. 1 Kings 11, 5.] nothing to correspond to thehi: "Solo- 
 
 and the editors have in consequence inon audeo dicere etiam quam habuit 
 
 had much difficulty with this passage, in Deo gloriam amisil^, per mulierem in 
 
 The Benedictine suggests that it should Idololatriam usque pertraetua.'' Page 
 
 be read, Tots iv SiSaici ciSiiAois e'Ao- 112, notes 12. 14. 'In Sion' has also 
 
 Tpeiei. Otto's suggestion seems more been suggested, 
 plansib'e, that the words eV SiSwi'i have 
 
Blasphemies taught by Heretics in Christ's Name. 113 
 
 outwardly sheep's clothing, hut within they are ravening Dial. 
 wohes. And, There shall be divisions and heresies; and, '^"^^"- 
 Beware oj false prophets, who shall come to you, outwardly \ y°^g_ 
 having on sheep's clothing, but inwardly they are ravening Matt. 7, 
 wolves; and. There shall arise many false Christs and false m'&t.2i 
 Apostles, and they shall deceive many of the faithful. ^*- 
 
 " There both are and have been then, O my friends, many 
 who have come and taught men to speak and act atheistically 
 and blasphemously, in the name of Jesus ; and they are 
 know^n among us by the name of those from whom the 
 doctrine and opinion of each of them first arose ; for each 
 has his own way of teaching how to blaspheme the Creator 
 of all things, and the Christ Who was foretold by Him as 
 about to come, and the God of Abraham, and of Isaac, and 
 of Jacob'. With none of these do we hold communion, 
 knowing them to be atheistical, irreverent, unjust, and 
 lawless, who instead of worshipping Jesus, confess Hiin 
 only in name ; and these call themselves Christians in the 
 
 ' On these words Bp. Bull says, " It 
 mustespeciall; beobserved, tliat Christ, 
 and the God of Abrafaam, Isaac, and 
 Jacob, are said of the same Person, 
 namely, of Him Who was foretold by 
 the Creator of the Universe, that is, 
 the Son of God. For, firstly, that 
 the God of Abraham, Isaac, and 
 Jacob is here plainly distinguished 
 from the Creator of the Universe, that 
 is, from God the Father : secondly, it 
 is most evident that Justin throughout 
 this dialogue teaches, and most vehe- 
 mently contends, that Christ, or the 
 Sod of God, was He Who appeared to 
 Moses in the burning bush, and Who 
 called Himself the God of Abraham, 
 Isaac, and Jacob." And he proceeds 
 to refer the passage to the Ebionites as 
 to those " who blasphemed Christ, by 
 plainly denying His Godhead, and as- 
 serting that before Abraham, nay, even 
 before Mary, He had no existence 
 whatever, but that He was a mere man 
 born of Joseph and Mary." Judicium, 
 chap. 7. §. 11. This the Benedictine 
 endeavours to refute: " It is plain," he 
 says, " that St. Justin speaks of those 
 heretics who confessed Jesus to be 
 Christ and the Lord, but who denied 
 that He was foretold by the Prophets 
 of the Creator and God of the Jews, 
 becanse they wholly rejected Him and 
 
 His prophecies with the whole of the 
 Old Testament. Hence it appears 
 that Christ is not termed the God of 
 Abraham, Isaac, and Jacob in this 
 passage, as Bull thinks. The holy 
 Martyr does indeed confer that title on 
 Him at the end of his first Apology 
 and elsewhere, but he here terms Sim 
 the God of Abraham, Isaac, and Jacob, 
 whom these heretics denied to be the 
 true God, (namely, the Creator and 
 God of the Jews,) although thej- ac- 
 knowledged Christ to be the true God, 
 and maintained that He was far greater 
 than the God of Abraham." The 
 heretics in question he supposes to be 
 the Gnostics of St. Epiphanius' 26th 
 heresy, [who were the followers of 
 Nicolas the Deacon, as is supposed ; 
 and are thought to be those condemned 
 by St. John, in the second chapter of 
 Revelations.] Bull is apparently mis- 
 taken in the grammatical construction 
 of the sentence, which by repetition of 
 the article excludes the identification 
 of Christ with the God of Abraham, 
 This has, in fact, nothing to do with 
 S. Justin's own belief, which is known 
 from other passages. He speaks of 
 the Names, which they in one way or 
 another blasphemed, severally, not 
 stopping to say whether they really 
 belonged to the same Person or not. 
 
114 Heresies and ^persecutions foretold by Our Lord. 
 
 Just, same manner as that in which the Gentiles inscribe the 
 ^^^^ name of God upon their images, and are partakers of 
 unlawful and atheistical rites. Of these, some are called 
 'Marcionites, some Valentinians, some Basilidians, and some 
 Saturnilians ; and others by other names, each getting his 
 name from the leader of his heresy, just as each of those 
 who consider themselves philosophers, as I said at the 
 outset, holds himself to bear the name of that philosophy 
 which he follows, from the father of the school'. So that 
 both from these proofs, as I have said, we are convinced 
 that Jesus did foreknow what should happen after Him, 
 as , also from many other things which He foretold should 
 take place to those who believe and confess that He is 
 Christ. Even all the sufferings which we endure whilst 
 destroyed by our own relatives, did He foretell to be about 
 to overtake us, so neither word nor deed of His can be 
 
 ISee 
 §.2. 
 
 ' WapKMvol. It has been questioned 
 whether St. Justin here alludes to the 
 followers of Mark the Valentinian, 
 who were commonly termed WlapKoxrloi, 
 or to those of Marcion. It has been 
 urged, in favour of the former, that 
 the term MapKiavol is not competent to 
 express the disciples of Marcion, who 
 would rather be termed MapKimicrTai, 
 But the Benedictine editor thinks that 
 MapKiavol may be taken to express the 
 Marcionites, because St. Epiphanius 
 nses the terms MapKlaves and MapKue- 
 viffrat of them indiscriminately, and 
 sometimes even calls the Valentinians 
 OuoAeyrfvoi ; and it is obvious that the 
 word MopKtti(r£oi is as violent an elon- 
 gation, by which to express the disciples 
 of Mark, as Vlapxlavoi is a violent ab- 
 breviation for those of Marcion. 
 
 There are besides two reasons against 
 the allusion being to the former. First, 
 Mark himself lived somewhat too late 
 to be mentioned by St. Justin; and 
 secondly, his name was at no time so 
 well known as that of Marcion, whose 
 followers had already appeared in all 
 parts; his reputation too, such as he 
 had, was rather that of a magician 
 than of a heresiarch. Eusebius has 
 preserved a passage of Hegesippus very 
 closely resembling the above; it may 
 be imitated or copied from it; which 
 strongly suggests the possibility, that 
 St. Justin originally wrote the word 
 MapKmvlffrai or MapKtaviffrai, for the 
 
 MSS. vary. It is as follows : " Hence 
 also," from Simon Magus and his fol- 
 lowers, "came the Menandrians, the 
 Marcionists, the Carpooratians, the 
 V alentinians, the Basilidians, and the 
 Saturnilians." History, book iv. chap. 
 22. Benedictine note, and Otto in loc. 
 
 The heretics here named were all 
 offshoots from the parent stem of Simon 
 Magus, the first Gnostic, and many of 
 their doctrines bear strong marks of 
 their Eastern origin, (Brucker, vol. 2. 
 page 675.) the chief of which are as 
 follows. They taught the intrinsic and 
 incurable evil of matter, as the work 
 not of the supreme God, but of an 
 inferior and evil Creator. They held a 
 plurality of Gods and of .^ons, one of 
 whom they made Christ. They denied 
 that Jesus was Christ or God, and 
 that He came to save the body. They 
 af&rmed that His Incarnation was only 
 in appearance, and not in reality. They 
 allowed no resurrection or salvation for 
 the body. They taught metempsy- 
 chosis, and they rejected the Old Tes- 
 tament as the work of the God of the 
 Jews, whom they considered an inferior 
 and even evil divinity, with other doc- 
 trines equally destructive of Christi- 
 anity. The chiefs of these sects all 
 lived in the second century, and taught, 
 Basilides in Alexandria, SaturninuS in 
 Antioch, Valentinus in Alexandria 
 and Rome, and Marcion in the latter 
 city. 
 
Christ in Prophecy called, The Lord of Hosts. 1 1 5 
 
 considered as in any way reprehensible. Hence we pray Dial. 
 for you and for all others who persecute us, that you may ^^5I^?j 
 repent with us and not blaspheme Him, Who by His own 21. 22. ' 
 works, and by those miracles which are even now performed 
 in His Name, by the words of His doctrine, and by the 
 prophecies which were formerly spoken of Him, is proved 
 to be in every respect without blame or fault, even Jesus 
 Christ ; but, on the contrary, that you may believe in Him, 
 and may be saved in His second and glorious advent, and 
 not condemned by Him to the fire." 
 
 36. " But," said Trypho, " granting all this to be as you Christ 
 say, and that Christ was foretold by the Prophets as being of Hogt^g. 
 to suffer, and was termed a Stone; and after that first Ps.iis, 
 advent in which He was foretold as about to appear in a^^' 
 state of suffering. He was to return with glory, and thence- 
 forth to become the Judge of all men, and the Eternal 
 King, and Priest; prove to us, moreover, whether this is He 
 of Whom these things were prophesied." 
 
 " I will produce," I replied, " the proofs which you 
 request in the proper place; but, for the present, I will first, 
 with your permission, recite those prophecies which prove 
 that Christ is called God, and the Lord of Hosts, and of 
 Jacob in parable, by the Holy Ghost: but your interpreters 
 are, as God proclaims aloud, " foolish," in asserting that Jerem. 
 they were spoken not of Christ but of Solomon, when ' 
 he brought the tabernacle of witness into the temple which 
 he built. It is this Psalm of David : The earth is the Lord's, Pa. 24. 
 and the fulness thereof; the world, and all that dwell therein. 
 He hath founded it upon the seas, and prepared it upon the 
 floods. Who shall ascend into the hill of the Lord ? or who 
 shall stand in His holy place ? He that hath clean hands, 
 and a pure heart; who hath not employed his soul in vanity, 
 nor sworn to deceive his neighbour. He shall receive the 
 blessing from the Lord, and mercy from God his Saviour. 
 This is the generation of them that seek the Lord, even of 
 them that seek the face of the God of Jacob. Lift up your 
 gates, ye princes, and be ye lift up, ye everlasting doors, 
 and the King of glory shall come in. Who is this King of 
 glory ? The Lord strong and mighty in battle. Lift up your 
 gates, ye princes, and be ye lift up, ye everlasting doors, 
 
 I 2 
 
116 Christ, and not Solomon, the King of Glory. 
 
 JnsT. and the King of glory shall come in. Who is this King of 
 
 '- glory ? The Lord of Hosts, He is the King of glory ! It has 
 
 been proved that Solomon was not the Lord of Hosts, but 
 when our Christ rose from the dead and went up into 
 Heaven, the princes whom God placed in the Heavens 
 were commanded to open the gates of Heaven, that He, 
 Who is the King of glory, might enter, and, as is said in 
 another Psalm, when He had ascended, Sit at the right 
 Vi.\\Q,hand of the Father, until He had made His enemies His 
 footstool; for when those heavenly princes saw that He 
 presented the appearance of being devoid of beauty, and 
 honour, and comeliness, and glory, they, not knowing Him, 
 asked. Who is this King of glory? to which the Holy Ghost 
 ' oiri answered, either in the Person ' of the Father or of Himself, 
 Trpoo-a- 2%^ Lord of Hosts, He is the King of glory. But that none 
 of those who stood at the gates of the temple of Jerusalem 
 ventured to say of Solomon, how glorious soever a king he 
 might have been, or of the tabernacle of the testimony, 
 " Who is this King of glory?" every one I imagine will admit. 
 The 37. "And in the diapsalm of the forty-sixth Psalm," I 
 
 other'" continued, "it is thus written of Christ; God is gone up 
 Psa]ms. with a shout, the Lord with the sound of a trumipet: sing 
 ' 'praises to God, sing praises ; sing praises to our King, sing 
 praises. For God is the King of all the earth, sing ye 
 praises with understanding. God reignelh over the Gentiles ; 
 God sitteth upon His holy throne. The princes of the people 
 are gathered together with the God of Abraham, for of God 
 are the mighty ones of the earth ,- they have been mightily 
 lifted up. 
 
 " And in the ninety-eighth Psalm the Holy Ghost up- 
 braids you, and declares Him Whom you will not have as 
 your King, to be the King and Lord of Samuel, Aaron, Moses, 
 P!i.99,i.and all other men whatever : the words are as follows; The 
 Lord reigneth, let the people be angry •" He that sitteth above 
 the Cherubim ; let the earth be moved. The Lord is great 
 in Sion, and high above all people. Let them confess Thy 
 great Name, for it is terrible and holy; and the King's honour 
 loveth judgment. Thou hast prepared equity; Thou hast 
 executed judgment and righteousness in Jacob. Exalt ye the 
 Lord our God, and worship at His foostooL, for He is holy. 
 
Trypho's charge of blasphemy answertd from Prophecy. 117 
 
 Moses and Aaron among his priests, and Samuel among them Dial. 
 that call upon His Name. They called upon the Lord, saith ' 
 
 the Scripture, and He heard them : He spake unto them 
 in the pillar of cloud, they kept His testimonies, and the 
 ordinance that He gave them. Thou heardest them, Lord 
 our God: Thou wast placable toward them, God, and 
 tookest vengeance on all their inventions. Exalt the Lord 
 our God, and worship at His holy hill: for the Lord our God 
 is holy." 
 
 38. To this Trypho replied, " It would be well for us, Trypho's 
 Sir, to obey our teachers, who direct us to give ear to none^j^[^^_ 
 of your sect, and not to hold any communication with youphemy 
 on these subjects, for you have now spoken many blas-gj_ 
 phemies, endeavouring to persuade us that that man who was 
 crucified was with Moses and Aaron, and spoke with them 
 in the pillar of the cloud; thien that He was made man, was 
 crucified, and went up into Heaven, and will again return to 
 the earth, and is to be worshipped." "1 know," I an- 
 swered, " that, according to the Word of God, this great 
 wisdom of the Maker of all things, the Almighty God, is Ts. 29, 
 hidden from you. Hence my feelings for you cause me to 
 strive anxiously to induce you to understand these marvels 
 of ours, and if this is not to be, that I at least may "be 
 blameless in the day of judgment. You shall hear, more- 
 over, other doctrines which may appear yet more wonderful 
 to you ; but be not troubled, but rather continue more 
 diligent hearers and enquirers, disregarding the tradition of 
 your teachers, who are convicted by the spirit of prophecy 
 of being unable to comprehend what God has spoken, and 
 rather preferring to teach their own doctrines. In the forty- 
 fourth Psalm, it is also spoken of Christ thus; My heart Pa.is,!. 
 hath poured out a good word; I speak of my works to the 
 King. My tongue is the pen of a ready writer. Thou art 
 fairer than the children of men. Grace hath been poured 
 out in Thy lips; therefore God hath blessed Thee for ever. Gird 
 Thy sword upon Thy thigh, Thou Most Mighty. With 
 Thy beauty and Thy comeliness go forward, and ride pros- 
 perously, and reign, because of Thy truth, and meekness, and 
 righteousness : and Thy right hand shall lead Thee wonder- 
 fully. Thine arrows are sharp, O Thou Mighty One ; — the 
 
118 The Jews scared for future conversions. 
 
 Just, people shall fall under Thee ,• — in the heart of the King's 
 ^^^''- enemies. Thy throne, God, is for ever and ever: the 
 sceptre of Thy kingdom is a right sceptre. Thou lovedst 
 righteousness, and hatedst wickedness: therefore God, Thy 
 God, hath anointed Thee with the oil of gladness above Thy 
 fellows. All Thy garments smell of myrrh, and aloes, and 
 cassia, out of the ivory palaces, whereby they have made 
 Thee glad. Kings' daughters were in Thine honour: upon 
 Thy right hand did stand the queen in a vesture of gold, 
 wrought about of divers colours. Hearken, O daughter, and 
 consider, and incline thine ear ; forget also thine own people, 
 and thy father's house. And the King shall desire thy 
 beauty: for He is thy Lord God, and they shall worship 
 Him. And the daughter of Tyre [shall be there'] with gifts : 
 the rich among the people shall supplicate Thy face. 
 All the glory of the King's daughter is from within ; she is 
 clothed with golden fringes, and with various colours. The 
 virgins her followers shall be brought unto the King, her 
 companions shall be brought unto Thee, With joy and glad- 
 ness shall they be brought, they shall be brought into the 
 King's temple. Instead of Thy fathers have been born to 
 Thee sons : Thou shall make them princes over all the earth, 
 I will remember Thy Name from one generation to another : 
 therefore shall the people confess Thee for ever and ever. 
 Enmity 39. " Nor is it wonderful," 1 added, " that you hate us 
 " ^'"^' who understand these sayings, and even upbraid you with 
 your hard-hearted prejudice. For Elias, when interceding 
 1 Kings with God about you, spoke thus ; Lord, they have slain Thy 
 ' ' prophets, and thrown down Thine altars, and I only am left, 
 ver. 18. and they seek my life. And God answered him. There are yet 
 left Me seven thousand m,en, which have not bowed the knee to 
 Baal. As therefore, for the sake of those seven thousand, 
 God did not then execute His wrath, so in the same manner 
 even now He has not yet brought, nor does He bring down 
 His judgment ; for He knows that some will every day become 
 disciples unto the Name of His Christ, and leave the error 
 of their ways, who also receive gifts each as he is worthy, 
 being enlightened through the Name of this same Christ. 
 One receives the spirit of wisdom, another of counsel, 
 another of strength, another of healing, another of fore- 
 
Christ's humiliation admitted, yet "is this He?" 119 
 
 knowledge, another of teaching, another of the fear of DiAt. 
 God'." Tryfh. 
 
 "To this," Trypho replied, "I would have you know, Is. ii, '2. 
 that you must surely be out of your senses to speak thus." \^%' 
 "But listen to me, you here," I said, "and learn that I 
 am not mad, nor beside myself; but it was foretold, that 
 after His Ascension into Heaven, Christ should rescue us 
 like captives from our former errors, and give us gifts. 
 These are the words ; He has gone up on high, He hath led Ps. 68^ 
 captivity captive. He hath given gifts to men. We then ^^' 
 who have received these gifts from Christ, Who has gone up 
 on high, prove from the words of the prophets, that you, who Is.5,2i. 
 are wise in your own eyes atid prudent in your own sight, are 13' ' 
 but fools, and honour God and His Christ with your lips only ; ^*'- 1^' 
 whilst we, who have been instructed from all His truth, Mark 7, 
 honour Him with our works, our knowledge, and our hearts, ^* 
 even unto death. You, however, for this reason hesitate 
 perhaps to confess that this is the Christ, as the Scriptures 
 declare, and the things that are before your eyes, and the 
 works that are done in His Name, shew, that you may not 
 be persecuted by those in authority, who, from the busy 
 working of the serpent, that spirit of wickedness and deceit, 
 will not cease to persecute and destroy those who confess the 
 Name of Christ, until He shall come again, and put an end 
 to them all, rewarding every one according to his deserts." 
 
 Trypho then said, " Now give us proof that this man, 
 whom you affirm to have been crucified and to have ascended 
 again into Heaven, is the Christ of God ; for that it is fore- 
 told by the Scriptures, that Christ should both suffer, and 
 that He should come again with glory, and receive the 
 everlasting kingdom over all nations, and that every govern- 
 ment should be subjected to Him, has been sufficiently 
 proved already by the Scriptures which you have cited : 
 but prove to us that this is He." 
 
 " It has been proved," I replied, " already to those who 
 have ears, and that even by what you yourselves confess. 
 But that you may not think that I am at a loss, and unable 
 to offer those proofs which you demand, I will, as I promised, 
 produce them in a proper place. I now turn, however, to a 
 continuation of the subject of which I was previously treating. 
 
l!20 Sacrifices now done away were fulfilled in Christ. 
 
 Just. 40. "The mj'stery of the lamb, then, which God com- 
 j J^ manded you to sacrifice as a Passover, was a type of Christ, 
 Christ with Whose blood, according to the measure of their faith 
 Law.* in Him, they who believe in Him anoint their houses, 
 i. e. themselves ; for that the image which God made, viz. 
 ' oIkos. Adam, was the 'abode of His inspiration, you are all able to 
 understand : which commandment I thus prove to be tem- 
 porary. God permits the lamb to be sacrificed no where 
 DoQt.l6, except in the spot on which His Name is called, for He knew 
 that the days would come after Christ had suffered, when 
 the place of Jerusalem should be given up to your enemies, 
 and all sacrifices should entirely cease : moreover, that 
 lamb, which was commanded to be roasted whole, was a 
 symbol of the Passion of the Cross, by which Christ should 
 suffer. For the lamb in roasting bears a resemblance to 
 the figure of a cross ; one spit pierces it horizontally from 
 the lower extremities to the head, and another across the 
 ' ai x«- laack, on which hang its forelegs^- In like manner, the 
 Levit. two goats during the fast, — which are commanded to be 
 ' ■ alike', of which one was. to be a scape-goat, but the other 
 was for an offering, — are also prefigurations of Christ's two 
 Advents ; of the first on which your elders and priests sent 
 Him away as a scape-goat, laying their hands on Him, and 
 putting Him to death ; and of the second, because in the 
 same place of Jerusalem ye shall know Him Whom ye have 
 put to dishonour, and Who was an offering for all sinners 
 who wish to repent, and who fast the fast of which Isaiah 
 Is. 58, 6. speaks, undoing the knots of violent contracts, and observing 
 the other precepts there laid down, which I have now 
 recounted, and which all those who believe in Jesus do. 
 
 "You know too, that the ofiering of these two goats, 
 which was commanded to be made during the fast, was simi- 
 larly allowed to be performed no where but in Jerusalem. 
 Offering 41 . "In like manner the oblation of the flour, my friends," 
 a type I continued, " which was commanded to be offered for those 
 
 of the 
 Eucha- 
 rist. * So the Epistle of Barnabas, §. ?. torn; for we learn from the Talmudists, 
 Cotelerius, i. p. 21. It is not ordered that "it was directed that they should 
 in Scripture, that the goats should re- be alike in size, colour, and value." 
 semble each other, as St. Barnabas and See Cotelerins, note 68, on the above 
 St. Justin state, but such seems to section of St. Barnabas; and Otto, 
 have been the Jewish traditional cus- p. 132. note 10. 
 
Furious typical ordinances. 121 
 
 who were cleansed from leprosy, was a type of the bread of Dial. 
 the Eucharist, which Jesus Christ our Lord commanded us "^''" " 
 to ' oiFer, in remembrance of the Passion which he under- ' voteiy. 
 went for those who purify their souls from all sin, and that 
 we should at the same time give thanks to God both for 
 His having created the world and all that is therein for the 
 sake of man, and for His having delivered us from the sin 
 in which we were born, and overthrown with an utter 
 destruction the principalities and powers of evil, through 
 Him Who was made to undergo suffering according to His 
 will. Hence God speaks thus, as I said before, by Maiachi, 
 one of the twelve prophets, of the sacrifices then offered by 
 you ; I have no pleasure in you, saith the Lord, neither will /Mai. i, 
 accept your offerings at your hands : for from the rising of the ~ 
 sun even unto the going down of tfie same, My Name hath been 
 glorified among the Gentiles; and in every place incense is 
 offered unto My Name, and a pure offering : for My Name 
 is great among the heathen, saith the Lord, but ye profane it. 
 With regard to those sacrifices which are offered to Him 
 in every place by us Gentiles, that is, of the Eucharistical 
 Bread and equally of the Eucharistical Cup, He then fore- 
 told that we should glorify His Name, but that you should 
 profane it. And the commandment of circumcision, by 
 which you were strictly commanded to circumcise your 
 children on the eighth day, was a type of that true circum- 
 cision by which we have been circumcised from sin and error, 
 through Him Who rose from the dead on the first day of 
 the week, Jesus Christ our Lord. For the first day of the 
 week, while it remains the first of all the days, yet in the 
 numbering again of all the days in their revolution, is called 
 the eighth, and still it remains as it is, the first. 
 
 42. "The twelve bells again, which were directed to be The 
 suspended from the ephod, which reached to the feet ofbeHg^^the 
 the high priest, were a symbol of the twelve Apostles, Apostles 
 who depended on the power of the Eternal High Priest 28, 33. 
 Christ, and through whose voices the whole world is filled 
 with the glory and grace of God and His Christ. Hence 
 David speaks thus ; Their sound hath gone out into all the Ps.i9,4. 
 earth, and their words unto the ends of the world. And 
 Isaiah says, as from the "person of the Apostles telling' irpoa-ii- 
 
 TTOU. 
 
122 Preaching of the Gospel, ^c. foreshewn in the Law. 
 
 JnsT. Christ that men believe not their report, but the power 
 Mart. ^^ Himself that sent them, Lord, who hath believed our 
 1.2. ' report, and to whom is the arm of the Lord revealed? we 
 have declared before Him as a little child, as a root in a dry 
 ground; with the remainder of the prophecy as before cited. 
 But to speak thus, " We have declared before Him" as in 
 > 5rpo<rc6- the 'person of many, and then to add, as a little child, proves 
 ™''' that the wicked should become His servants, and obey His 
 commands, and that all should be as it were one child ; as 
 indeed we may see in the case of a body which consists of 
 1 Cor. many members, and yet is called, and is, one body, so the 
 12, 12. Church and people, being many men in number, yet, as 
 forming but one thing, are called and described by one 
 term. So, I continued, if I were to sum up all the 
 ordinances which vvtere commanded by Moses, I could 
 prove them to be types and symbols and presignifications 
 of what was afterwards to happen to Christ, and of those 
 who were foreknown as believers in Him, as well as of the 
 actions which should subsequently be performed by Him- 
 self; but since the things which I have already enumerated, 
 seem to me suiEcient, I omit them, and pass on to the 
 next point in order. 
 Christ 43. "As then circumcision began from Abraham, and 
 of the the sabbath, sacrifices, offerings, and feasts, from Moses, 
 ^^^- and I have proved that these were commanded on account 
 of the hardness of your people's hearts ; so it was requisite 
 that they should cease in Him, Who, according to the will of 
 the Father, was born of the Virgin of the race of Abraham, 
 of the tribe of Judah, and of the family of David, Christ the 
 Son of God, Who it was preached should come as the future 
 everlasting Law and New Covenant for the whole world, 
 according to the meaning of the forementioned prophecies. 
 We too, who through Him have come to God, receive not 
 this fleshly circumcision, but the spiritual one, which Enoch 
 and those who were like him observed. This, since we had 
 been sinners, we received by means of Baptism, through the 
 mercy of God, and it would be good" for all to receive it 
 
 ■■ i^iT6v. Perhaps 'it \a enjoined phanus ; that in the test is found in 
 upon all.' This sense is nearer to that Aristotle, cited by Passow. 
 of the word in Polybius, cited by Ste- 
 
Christ's birth of a, Virgin foretold by Isaiah. 123 
 
 likewise. I now come to speak of the mystery of His Dial. 
 generation, which presses itself upon our attention. •^°^''"' 
 
 " Isaiah then, in proof that the generation of Christ is 
 not to be declared by man, speaks thus, as I have already 
 stated; Who shall declare His generation? His life is cut offia.63,s. 
 from the earth : for the sins of My people was He brought to 
 death. The generation then of Him Who was about to 
 die, that by His stripes we sinful men might be healed, the 
 Spirit of prophecy here declares to be indescribable ; more- 
 over, that they who believe in Him might be able to know 
 how He was to be born and to come into the world, the 
 Spirit of prophecy has thus spoken, by the same Isaiah, 
 how it was to come to pass ; And the Lord spake again unto Is. 7, 
 Ahax, saying, Ask thee a sign of the Lord thy God, in the 
 depth, or in the height above. And Ahaz said, I will not ask, 
 neither will I tempt the Lord. And Isaiah said, Hear ye 
 now, O house of David! Is it a small thing for you to weary 
 men, but will you weary my God also ? Therefore the Lord 
 Himself will give you a sign. Behold, a Virgin shall conceive, 
 and bear a Son, and His Name shall be called Emmanuel. 
 Butter and honey shall He eat, before He shall know either 
 to refuse the evil, or choose the good. For before the Child 
 shall know good or evil. He refuses evil to choose the good. 
 For before the Child shall have knowledge to say Father or Is. 8, 4. 
 Mother, He shall take away the strength of Damascus and 
 the spoil of Samaria before the king of Assyria. And the land Is. 7, 16, 
 shall be abandoned^ which thou shalt hardly endure on account i „.'„^„. 
 of the face of the two kings. But God shall bring upon thee, and ^v't>H' 
 upon thy people, and upon thy father's house, days that have read ' 
 not yet come upon thee, from the day that He took away'"^'^'^- 
 Ephraim from Judah, even the king of Assyria. Now that o-eToi, 
 no one in the generation of Abraham according to the flesh 
 was ever born, or said to have been born, of a virgin, 
 except this our Christ, is plain to all ; but since you and 
 your teachers presume to assert, that it is not said in Isaiah, 
 behold, a virgin shall conceive, but, behold, a young woman 
 shall conceive, and bear a son ; and explain the prophecy of 
 Hezekiah your king, I will endeavour briefly to interpret it 
 against this view, and to shew that it is spoken of Him 
 Whom we confess to be Christ. 
 
I24t The Jews will not be saved by their descent from Abraham. 
 
 Just. 44. " In so doing, I shall be entirely guiltless as far as 
 
 g -, '- you are concerned, if by the proofs which I oiTer, I strive 
 
 tion earnestly to persuade you to obey the truth. But if you 
 Christ i^6™^iii in your hardness of heart, or if you hesitate in your 
 alone, decision through fear of the death which is decreed for 
 Christians, and decline to adopt the truth, you will have 
 yourselves to blame. And you deceive yourselves, if you 
 think that because you are of the seed of Abraham accord- 
 ing to the flesh, you will certainly inherit those good gifts, 
 which God has promised to bestow through Christ. For no 
 one will receive any of them, from any source, except such 
 as in their minds have resembled the faith of Abraham, and 
 who have made acknowledgment of all the mysteries. I 
 mean, that some commandments were given for holiness and 
 righteous living, and ' other commandments and practices in 
 like manner were laid down either in relation to the mystery 
 of Christ, [or] on account of the hardness of heart of your 
 people. To shew that it is so, God speaks thus in Ezekiel ; 
 Ezet. If Noah, Daniel, or Jacob^, should ask the deliverance of 
 
 14 20. ./ ' ' ' J 
 
 n^Se^t.^ither sons or daughters, they shall not be given unto them: 
 !?^^„„ and in Isaiah to the same effect, The Lord God said. And 
 
 18* DO, 
 
 24. they shall go forth, and look upon the carcases of the men 
 that have transgressed against Me : for their worm shall not 
 die, neither shall their fire be quenched, and they shall be for 
 a spectacle unto all flesh. But you should earnestly seek to 
 know, as men who have cut off from your souls this hope, how 
 you may obtain remission of your sins, and hope of the inherit- 
 ance of the promised blessings : and there is no other but 
 this, that, having become acquainted with this Christ of 
 ours, and washed in that laver of forgiveness of sins which 
 Is. 1,16. Isaiah proclaims, you should henceforth live without sin." 
 Saints 45. Trypho now spoke : " Though I appear to interrupt 
 Chris* these arguments which you say are necessary to be closely 
 saved pursued, suffer me first to put a question which presses on 
 Him.^ my mind, and on which I desire information." "Ask what 
 you wish," I said, " as it occurs to you ; and after your 
 questions have been answered, I will endeavour to resume 
 and complete my arguments." 
 
 " Tell me then," he said, " shall they who have directed 
 their lives according to the law laid down by Moses, live 
 
Saints before Christ saved, hut through Him. \25 
 
 equally with Jacob, Enoch, and Noah, in the resurrection Dial. 
 of the dead, or no ?" 'JTiiyph. 
 
 " When I quoted that passage," I replied, " from Ezekiel, 
 which says, 'although Noah, Daniel, and Jacob, should Ezek. 
 ask the deliverance of sons and daughters, it should not be ^*' ^*'' 
 given them,' but each should be saved by his own righ- 
 teousness, I said that those who lived according to the 
 Law of Moses, should be equally saved : for in that Law, 
 whatever is naturally good, holy, and just, is commanded 
 to be practised by those who were obedient to it ; and in 
 like manner, things which were enjoined to be done on 
 account of the hardness of the people's hearts were put in 
 writing, which those under the Law were also accustomed 
 to perform. Since they who did such things as are by 
 nature universally and eternally good, are well-pleasing to 
 God, and through this Christ of ours shall be saved in the 
 resurrection equally with their righteous forefathers, Noah, 
 Enoch, Jacob, and others, together with those who acknow- 
 ledge Christ as the Son of God, Who, being before thePs. Iio, 
 morning star and the moon, yet condescended to take flesh, ' ' ' ' 
 and be born of this Virgin, who was of the race of David, 
 that through this dispensation, the serpent who wrought 
 wickedness from the beginning, and the angels who re- 
 semble him, might be overthrown, and death set at nought, 
 that at the second coming of Christ it might henceforth be 
 utterly deprived of all power over those who believe in 
 Him, and have lived in a manner that is pleasing to Him ; 
 having no longer any being, when the one sort shall be 
 sent into the judgment and condemnation of the eternal fire 
 to be tormented, but the others shall live together free from 
 suffering, and corruption, and sorrow, and in immortality." 
 
 46. " But if any even now wish to live in the observance Is the 
 of the Law of Moses, and yet believe on Jesus Who was J^^Tept 
 crucified, and acknowledge that He is the Christ of God, to binder 
 Whom it is given to judge all men universally, and whose is Gospel, 
 the everlasting kingdom; can they too be saved?" he asked. 
 To which I replied as follows: " Let us consider together if 
 it be now permitted to observe every ordinance of the Law 
 of Moses ?" To this he answered, " It is not : for we know 
 that, as you say, the Paschal lamb cannot be sacrificed in 
 
1 26 Saints of old saved without the Law. 
 
 Just, other than the appointed placed nor the goats that are 
 
 '- commanded to be offered at the fast, nor any other of the 
 
 oblations whatever." 
 
 " Tell me yourself then, I beg," said I, " what are the 
 commandments which it is possible to observe? for then 
 you shall be convinced, that one who has not practised nor 
 observed these same eternal ordinances of yours, can yet 
 assuredly be saved." 
 
 "We can keep the sabbath," he said, "and be circumcised, 
 and observe the months, and wash when we have touched 
 any thing forbidden by Moses, or after sexual connexion." 
 
 " Then," I replied, " can Abraham, Isaac, Jacob, Noah> 
 Job, and others who were before them, or after them, and 
 who were also righteous like them, I mean, Sarah the wife 
 of Abraham, and Rebekah of Isaac, and Rachel the wife 
 •of Jacob, and Leah, and other women of the same kind, 
 down to the mother of God's faithful servant Moses, but 
 who kept none of these laws, in your opinion be saved ?" 
 To this Trypho answered, " Was not Abraham and his 
 posterity circumcised ?" 
 
 " I know that they were," I replied, " but I have stated 
 at length in the previous part of my discourse, for what 
 reason circumcision was enjoined on them; and unless what 
 has been already said put you to shame, let us again ex- 
 amine the subject. You know well, that none of those 
 righteous men who lived before Moses observed, or was 
 commanded to observe, any one of the ordinances about 
 which we are now enquiring, except circumcision, which 
 received its commencement from Abraham." 
 
 " We know it," he said, " and we confess that they were 
 saved." 
 
 " Then," said I again, " consider that for the hardness of 
 your hearts, God gave you all such commandments by 
 Moses, that you might by these numerous ordinances in 
 every act have Him before your eyes, and not begin to act 
 either unjustly or impiously. Hence He commanded you 
 Numb, to wear a scarlet ribband, that througli it you might not 
 15, 38. fQpggi; jjjm . and to gird yourselves with a phylactery, made 
 of very small strips of parchment, and inscribed with 
 
 ' The Jews were not permitted to do it at Jerusalem, as the Law Required. 
 
Trypho asks if Christians may still observe the Law. 127 
 
 characters which we conceive to be certainly sacred, inciting Dial. 
 you by such means ever to bear Him in your minds ; and '{HIIE: 
 at the same time He convicts you for not having preserved 
 in your hearts the slightest remembrance of godliness, nor 
 being even thus persuaded not to fall into idolatry. For 
 when He recounted to Elias the number of those who had 
 not bowed the knee to Baal, He declared them to be seven i Kings 
 thousand. And in Isaiah, He rebukes you for making your ig.'s^ 5. 
 children a sacrifice to idols, whilst we, to escape sacrificing 
 any longer to those to whom we sacrificed formerly, undergo 
 the most extreme punishments, and rejoice even in death, 
 believing that God will raise us up through His Christ, and 
 make us incorruptible, void of suiFering, and immortal ; but 
 we know that the commandments which were given you on 
 account of your people's hardness of heart, do in no wise 
 conduce to righteousness or to holiness." 
 
 47. Trypho then enquired, " But if any one has gained Question 
 the knowledge that these things are so, and besides holding ^an'io'n 
 for certain that this is the Christ, has in fact both believed with Ju- 
 in and obeyed Him, yet wishes to keep these ordinances as 
 well, shall he be saved ?" 
 
 " As it appears to me, Trypho," I replied, " he shall be 
 saved, provided that he do not on any account strive to 
 persuade other men. I mean such of the Gentiles as are 
 circumcised through Christ from their errors, to keep the 
 same rites as himself, aflirming that they cannot be saved 
 except they do so, which you yourself did in the beginning 
 of our conversation, saying, that I could not be saved except 
 I kept them." 
 
 " But why," said Tryph#, " do you say, ' In my opinion' 
 such an one shall be saved, except there are any who hold 
 the contrary ?" 
 
 "There are such, Trypho," I replied, "who are bold 
 enough to refuse to hold communion, either in conversation 
 or domestic life, with men of this description, with whom I 
 do not agree. But if any through weakness of judgment 
 wish to keep as many of these ordinances of the Mosaic Law 
 as possible, which we consider to have been given because of 
 the hardness of your hearts, whilst they place their hope in 
 the same Christ, and observe the eternal and natural practices 
 
128 Jews perish if they reject Christ or impose the Law. 
 
 Just, of justice and righteousness; and choose to live with those 
 ^^^"^^ -^Y^Q are Christians, and faithful as I said, without persuading 
 
 them to he circumcised like themselves, or to keep the 
 sabhaths, and other similar observances ; I consider that we 
 ought to receive them, and communicate with them in 
 every thing, as kinsmen and brothers; but if, I said, 
 any of your nation, Trypho, profess to believe in this 
 Christ, and yet at the same time endeavour to compel the 
 faithful Christian Gentiles to live according to the Law of 
 Moses, or refuse to hold the above kind of communication with 
 them, these also equally with the former I do not admit; but 
 those Gentiles who have been persuaded by the Jews to adopt 
 the observance of the Law, together with their confession 
 of the Christ of God, may also, I think, be possibly saved. 
 Those, however, who have once confessed and acknowledged 
 that this is Christ, and yet have, for whatever reasons, gone 
 over to the Jewish Law, denying that this is the Christ, and 
 not repenting before their death, cannot in my opinion, by any 
 means whatever, be saved : and 1 think the same of those 
 of the seed of Abraham, who live according to the Law, and 
 believe not in this Christ, to the very end of their lives. 
 And so too especially of those who have cursed, or who 
 now in the synagogues curse both Christ^, and every other 
 means by which they may both obtain salvation, and escape 
 the punishment of the fire; for the goodness and love of 
 God, and the immensity of His riches, accounts the man 
 Ezek. who repents of his sins, as righteous and spotless, according 
 to His declarations by Ezekiel ; and him who has departed 
 from holiness and righteousness to injustice and ungodliness, 
 as sinful, unrighteous, and profane. Hence our Lord 
 Jesus Christ has said, ' In whatsoever things I find you, in 
 the same will I judge you'.' " 
 
 T So §. 16. page 91, sions beiog found in chap. vii. 8 ; xviii. 
 
 ' 'Zv ots &v vims KcaaKifia, iv Toi- 30 ; xxiv. 14; xxxiii. 20. of that pro- 
 
 Tots Kol Kpiva- Grahe observes in his phetjGrabe's own opinion, in which the 
 
 Spicilege, that these words are also Benedictine concurs, is, that they were 
 
 cited by St. Clement of Alexandria," found as words of our Lord, in "one of 
 
 [Quis dives salvetur Potter, §. 40.] the Apocryphal Gospels : most probably 
 
 "and Elias of Crete, but as spoken not in that according to the Hebrews, — 
 
 by Christ, but by God the Father; Spicilegium i. 14. and note p. 327. 
 
 and that St. John Climacus in his Otto thinks that they may be a version 
 
 Scala Paradisi, Gradn vii. p. 159. re- of the words of our Lord, in St. Joha 
 
 fers them to Ezekiel:" similar expres- v. 30. " As I hear I judge." 
 
 33, 11. 
 
Jesus already proved to he Christ, if not God. 1 ^ 
 
 "We now know," said Trypho, "what is your opinion Dial. 
 
 on these subjects; resume the argument therefore where nu ^^f ' 
 
 you paused and finish it, for it appears to me to be a kind be first 
 
 of paradox, and utterly incapable of proof; because yourtheiT"' 
 
 assertion that this Christ was God, preexisting before all affes, ^^e" to 
 J 4.1, n T , -,■,-, 'be God. 
 
 ana tnen condescending to become man and to be born, and 
 
 not man of man, seems to me not only paradoxical, but also 
 
 absurd." 
 
 " I know," I replied, " that this assertion must appear 
 
 paradoxical, and -especially to men of your nation, who have 
 
 never cared to know or to do the things of God, but only I^a. 29, 
 
 the traditions of your teachers, as God Himself proclaims. 
 
 Still however, Trypho," I continued, " the fact is not lost 
 
 that this Man is the Christ of God, even if I should be 
 
 unable to prove that He both preexisted as the Son of the 
 
 Creator of the world. Himself being God, and was made 
 
 Man through the Virgin. But since it has been fully proved 
 
 that He is the Christ of God, whatever that Christ is to be ; 
 
 even if I am unable to shew that He did preexist, and 
 
 condescended to take flesh, and to become man of like 
 
 passions with ourselves, according to the will of the Father; 
 
 in this latter point only would you be right in saying that 
 
 I am in error, and not in denying that He is the Christ; 
 
 even though He should appear as a man born of ' men, ' ^| kv- 
 
 and be proved to have been made Christ by election ; but If^""- 
 
 there are some of our '' profession who confess Him to be ' sort' or 
 
 Christ, but consider Him a Man, and the Son of men ; with """' ^' 
 
 whom I do not agree, nor could I do so, even if the greatest 
 
 number of such as are of my opinion were to say the same"; 
 
 ■ Bishop Bull, the better to oppose error for " your" (i/ieTepov), St. Justin 
 
 Episcopius, who had said in his defence meaning ' some Jews.' 
 of the Remonstrants, that the Churches His reasons for this proposed change 
 
 of the second century "professed their are as follows: 1. As St. Justin always 
 
 belief that Jesus Christ was no more uses the word yevos in its primary sig- 
 
 than a mere man,' or "a man of men," nification of blood relation, he could 
 
 and " made Christ by election," in not here apply it to the Christians, 
 
 nroof of which assertion he had cited 2. The Ebionites, to whom he refers the 
 
 the above words of St. Justin, after passage, were of Jewish extraction, 
 
 admitting that " the name of Christians and their heresy is ranked among those 
 
 may have been given by St, Justin to which came from the Jews, 3. St. 
 
 those who so believe, as it is given in Justin had just before said, " If any of 
 
 hia 2d" [1st] " Apology to the dis- your ration, vfierepov yivovs, who be- 
 
 eiples of Simon, IWenander, Marcion, lieve in Christ, compel the Gentile con 
 
 and others, who, receiving Jesus in verts to keep the law, I do not receive 
 
 some manner, call themselves Chris- them;" which the Bishop thinks may 
 
 tians;*' proceeds to suggest, that the refer to the same people; and, 4. he 
 
 word "our" (■^/teTc/zou^ may be an considers the alteration in question 
 
 K 
 
130 Trypho holds the Christ a mere Man: expects Elias first. 
 
 Just, for we are commanded by Christ not to follow the doctrines 
 
 — of men, but those which have been proclaimed by the holy 
 
 prophets and taught by Himself." 
 The 49. Trypho then said, " They who aifirm Him to have been 
 
 of E^iias. a man, and anointed and made Christ by election, appear to 
 me to say what is more credible than this doctrine of yours*. 
 For we Jews all expect that Christ will be a man of men, 
 and that Elias must anoint Him when He has come ; but if 
 He, of Whom you speak, be shewn to be Christ, one must 
 conclude on all hands that He is a man born of men, 
 although from Elias not having come, I do not consider 
 that this is Christ." 
 
 necessary to the coherence of the text; 
 Justin's meaning being, that as certain 
 of Trypho's race did acknowledge 
 Jesus to be the Messiah, though 
 admitting neither His Divinity, nor 
 His birth of a Virgin ; so Trypho him- 
 self ought to acknowledge Him to be 
 such, even if he (St. Justin) could not 
 positively prove those facts. 
 
 The Benedictine, on the other hand, 
 considers that ^yuerepou should be re- 
 tained for the following reasons : 1. St. 
 Justin, in the case of the few opponents 
 of the Doctrine of the Divinity of 
 Christ, does not consider the question 
 of descent and family, butof community 
 of name as Christians, with other 
 Christians, whether orthodox or here- 
 tical : 2. St. Justin says in §. 82. when 
 speaking of heretics, koX irap' ti/up hvv 
 
 which supports the first, that Chris- 
 tians used to reckon heretics on their 
 own side, as opposed to Jews and 
 heathens. 
 
 It may be added, that Bishop Bull's 
 emendation does not, after all, greatly 
 affect the doctrinal sense of the pas- 
 sage ; for if there were any bond of 
 union whatever between the true be- 
 lievers and thosehumanitarians of whom 
 St. Justin speaks, and if the latter 
 might be termed Chrihtians in any 
 sense, however imperfectly, as con- 
 fessing Jesus to be Christ, although 
 believing Him fo be merely the Son uf 
 Joseph and Mary, as the Ebionites 
 did, St. Justin could not escape that 
 fact, by merely insisting that they 
 were of Jewish descent. 2. There is 
 no actual proof that the word yivovs is 
 here to be confined to the literal mean- 
 ing, but, 1st, the context rather appears 
 to signify the contrary ; and, 2dly, St. 
 Justin, in §. 138, plainly uses it of 
 
 Christians; saying, " Christ ia the 
 first-begotten of every creature, and is 
 made the beginning again of another 
 race, yevovs, which is regenerated by 
 Him, through water and faith and 
 wood, &c." He might use the word 
 in an external sense, of those who 
 were supposed to belong to this new 
 race. 
 
 Again, if the words (some) and (the 
 greatest number) refer, as it seems, 
 to the same subject, (the one stating 
 the fact, the other a supposition,) and 
 the latter proves that subject to be 
 Christians and not Jews, it appears 
 needless for St. Justin to add, ' with 
 whom I do not agree,' of the latter, 
 considered as mere Jews. 
 
 Lastly, as to the coherence of the 
 text, it seems of little importance to 
 the main argument who are intended, 
 as the opinion is merely mentioned as 
 one that may be held, not recommended 
 for final adoption. Ben. refers to §§. 
 35, 03, 80. as shewing that St. Justin 
 held the Church to be a distinct Body, 
 in which the heretics had no part. 
 His own expressions here shew, that 
 he held the Divinity of our Blessed 
 Lord as a part of the Faith which 
 Christians are commanded to receive. 
 
 ^ This doctrine of Christ being a 
 mere man, and chosen by God for His 
 foreseen merit to be exalted, is given 
 as that of the Arians, at the time of 
 the origin of their heresy, by Alexander 
 Bishop of Alexandria, in whose dio- 
 cese it was first taught, to hie name- 
 sake of Constantinople. Theodoret, 
 History, book i. §. 4. Bishop Bull 
 points out the entire opposition between 
 the doctrines of St. .Justin and of Arias, 
 in his " Defensio Fidei Nicenae," sect, 
 ii. chap. iv. §§. 5. 6. and following; and 
 see on §. 6?. of this Dialogue. 
 
S. Justin refers this to the Second Advent. John the Baptist. 131 
 
 I then asked him, if Scripture does not say by Zacharias Tiai. 
 that Elias shall come before that great and terrible day of 5^5IZ5- 
 
 ^1. T T Tx 11..,, ^» "^ Mai. 5, 
 
 the Liord. He answered, that it certainly does. " If then 5. 
 Scripture compels us to confess that it was foretold that 
 there should be two comings of Christ ; one in which He 
 should appear in suifering, dishonour, and uncomeliness, 
 the other when He should come in glory and as the Judge 
 of all men, as I have shewn from the many passages which 
 I have previously quoted ; shall we not conceive that the 
 Word of God has proclaimed Elias to be the forerunner of 
 the dreadful and great day, that is, of His second coming ?" 
 
 " Certainly," was his reply. 
 
 " Our Lord Himself," I continued, " has taught us that 
 this very thing shall be so by His own doctrine, when He 
 said that Elias also shall come; and we know that this Mat. 17, 
 shall be fulfilled, when He is about to come from Heaven 
 in glory: Whose first appearance too a forerunner pre- 
 ceded, namely, the Spirit of God, which had been in 
 Elias, in the person of John, who was a prophet of your 
 nation, since whom no second remaining prophet has 
 arisen amongst you, and who, as he sat by the river 
 Jordan, cried out, / indeed baptize you with water Mw^oMatt. 3, 
 repentance, but He that comelh after me is mightier than I, L^^g 3 
 whose shoes I am not worthy to bear: He shall baptize you^^- ^7. 
 with the Holy Ghost, and with fwe. Whose fan is in His 
 hand, and He will throughly purge His floor, and gather 
 His wheat into the garner ,- but He will burn up the chaff 
 with unquenchable fire. This very prophet Herod your 
 king had shut up in prison ; and when Herod's birthday was 
 kept, and his brother's daughter danced before him and 
 pleased him, he bade her ask whatever she desired. And 
 the damsel's mother incited her to ask the head of John the 
 Baptist, who was in prison ; and at her request Herod sent, 
 and commanded the head of John to be brought on a charger; Mat.U, 
 whence our Christ replied, then on earth, to those who said, Mark 4 
 that before the Christ should appear Elias must come, 17—27. 
 Elias truly shall first come, and restore all things ; but I say Mat.i7, 
 unto you that Elias is come ahreadyj and they knew him not, 
 but have done unto him whatsoever they listed; and it is 
 written. Then the disciples understood that He spake unto ver. 13. 
 them of John the Baptist." 
 
 k2 
 
132 The Spirit of Elias in John. God's hidden and open works. 
 
 Just. Then said Trypho, " that which you have now asserted, 
 ' appears to me to be paradoxical ; namely, that the pro- 
 phetical Spirit of God which was in Elias, was also in John." 
 To this I said, "Do you not admit that the same thing 
 took place in the case of Joshua the son of Nun, who 
 succeeded Moses in the leading of the people, when Moses 
 was commanded to lay his hands on him, and God said, 
 / will take of the spirit that is in thee, and lay it on 
 him' r 
 
 " I admit it," he replied. 
 
 " As then," I continued, " God took of the Spirit which 
 was in Moses, who was still among men, and laid it upon 
 Joshua, so was He able to cause It to pass from Elias to 
 John*; that as Christ in His first coming appeared to be 
 devoid of glory, so might the first presence of that Spirit 
 1 an which in Elias always existed in purity ', be also understood 
 *'"''°'", to be like the first coming of Christ without fflory. For 
 
 may be ° . . 
 
 sus- the Lord is said to war against Amalek with a hidden 
 in'the ^^^nd, and you will not deny that Amalek has fallen«. If 
 reading, then it is said, that He should war with Amalek only in 
 
 the glorious Advent of Christ, what fruit shall there be of 
 Exod. the Scripture which says, God shall war with Amalek with a 
 (s,l^ li^ghidden hand? You may therefore perceive, that the hidden 
 Septtta- power of God was in Christ Who was crucified, at Whom 
 version.) both the devils and all the powers and principalities of the 
 
 earth tremble. 
 John 50. "You appear to me," said Trypho, "to have been 
 
 foretold frequently in controversy with many opponents on all dis- 
 Isaiah. putable subjects, and hence you are prepared with answers 
 
 to whatever is asked you. Answer me then, first, how you 
 
 prove that there is any other God beside Him, Who is the 
 
 Creator of all things ; and then you shall shew that He also 
 
 condescended to be born of a Virgin." 
 
 " Permit ine first," I replied, " to cite some passages 
 
 from the prophet Isaiah, declaratory of the ofiice of fore- 
 
 ' St. Justin has perhaps, as Thirlby Numbers xxvii. 20. may bear him out. 
 
 oh.serves, confused the account of the Compare also 2 Kings ii. 9, 10, 15. 
 appointment of the seventy elders, con- ^ It may be rendered, ' to cause 
 
 tained in Numbers xi. 17, &o. with some of the spirit of Elia-i to pass to 
 
 that of the election and ordination of John.' 
 
 Joshua, in N ambers xxvii. 18. 23. ' i. c. when least expected, conf. 
 
 and Deuteronomy xxxiv. 9. But 1 Sam. xv. 3, 7. 1 Chron. iv. 42, 43. 
 
The Forerunner foretold hy Isaiah. 133 
 
 runner, which John the Baptist, who was also himself a Dial. 
 prophet, performed for this our Lord Jesus Christ." Tbttph. 
 
 " I will," said he. 
 
 " Isaiah then," I continued, " spoke thus of John's office Isa. 39, 
 of forerunner: And Hezekiah said to Isaiah, Good is the\^^°*'^' 
 word of the Lord which He hath spoken : let there he peace 
 and righteousness in my days. And comfort ye My people : 
 speak, ye priests, to the heart of Jerusalem, and comfort 
 her; for her humiliation is accomplished. Her iniquity is 
 pardoned, for she hath received of the Lord's hand double of 
 all her sins. The voice of him that crieth in the wilderness. 
 Prepare ye the ways of the Lord, make the paths of our God 
 straight. Every valley shall he filled, and every mountain 
 and hill shall be made low; and all the crooked shall he made 
 straight, and the rough ways shall be made smooth ; and the 
 glory of the Lord shall be revealed, and all flesh shall see the 
 salvation of God : for the Lord hath spoken it. The voice of 
 him that spake was, Cry. And I said, What shall I cry ? 
 All flesh is grass, and all the glory of man as the flower of 
 grass. The grass hath withered, and the flower thereof hath 
 fallen ; hut the word of the Lord remaineth for ever. Thou 
 that bringest good tidings to Zion', get thee up into the high 
 mountain: thou that bringest good tidings to Jerusalem, 
 lift up thy voice with strength ; lift it up, be not afraid : say 
 to the cities of Judah, Behold your God, behold the Lord 
 Cometh with strength, and His arm cometh with dominion. 
 Behold, His reward is with Him, and His work before Him. 
 He shall feed His flock like a shepherd ; He shall gather the 
 lambs with His arm, and He shall comfort her that is with 
 young. Who hath measured the water with his hand, and 
 the heaven with a span, and all the earth with the hollow of 
 his hand? Who hath weighed the mountains in scales, and 
 the forests in a balance ? who hath known the mind of the 
 Lord? or who hath been His counsellor, that shall teach 
 Him ? or with whom took He counsel, and who instructed 
 Him ? or who hath shewn Him judgment, or made known to 
 Him the way of knowledge ? All nations are as a drop of a 
 
 « St. Justin has ' Thou' in the mas- sense as in our version. St. Jerome 
 culine, as LXX. The other Greek notices the ambiguity, 
 versions have the feminine, giving the 
 
134 Prophecy ended with John. A twofold Advent. 
 
 Just, bucket, and have been counted as the turning of a balance, 
 
 ^ and shall be counted as spittle. And Libanus is not sufficient 
 
 for a burning, and the beasts are not sufficient for a burnt- 
 offering ; and all nations are as nothing, and have been 
 counted as nothing." 
 This 51. When I concluded, Trypho said, "The words of 
 
 phecy ^-^is whole prophecy are ambiguous, good man, and are 
 fulfilled, not decisive to prove what you wish." 
 
 "If the Prophets," I replied, "had not ceased from 
 
 among you, Trypho, so that there have been none since this 
 
 John, you might certainly think what I now quote of Jesus 
 
 Christ to be ambiguous. But if John came before Him to 
 
 call men to repentance, and Christ came while he was sitting 
 
 at the river Jordan, and put an end' to his prophesying and 
 
 baptizing, and preached the Gospel Himself, saying, that 
 
 the Kingdom of Heaven is at hand, and that He must suffer 
 
 many things of the Scribes and Pharisees, and be crucified, 
 
 and rise again the third day, and appear again at Jerusalem, 
 
 and eat and drink with His disciples; and foretold that 
 
 during His absence, as I have already said, there should be 
 
 heresies and false prophets in His Name, which is evidently 
 
 the case ; how is it any longer possible to doubt, since you 
 
 may be convinced by the fact? He also said, that there 
 
 should be no more prophets among you, and that men 
 
 should acknowledge that the new Covenant, which God 
 
 had long since foretold that He would establish, was even 
 
 then present, that is, it was Himself Who was the Christ. 
 
 Mat. II, For He spoke thus; The Law and the Prophets were until 
 
 Liikeie John the Baptist, from which time the Kingdom of Heaven 
 
 16' suffereth violence, and the violent take it by force. And if 
 
 ye will receive it, this is JElias which was for to come. He 
 
 that hath ears to hear, let Mm hear. 
 
 Jacob 62. "The Patriarch Jacob also prophesied that there 
 
 two Ad- should be two comings of Christ ; that in the first He 
 
 ^Ch^f ®^°^1^ ^® liable to suffering, and that after His coming your 
 
 nation should have neither prophet nor king. Moreover," 
 
 I added, " the Gentiles who believe on the passible Christ, 
 
 will expect His second appearance. For this reason did 
 
 ' Ben. refers to |. 87. and Termliian also John 3, 30. Matt. 11, 13. Luke 
 against Marcion, book iv. Compare 16., LG. 
 
Kings ceased, as Jacob foretold, when the Gentiles came in. 1 35 
 
 the Holy Ghost utter these things in a parable, and darkly. Dim,. 
 Thus then, I said, it is written ; Judah, thy brethren have ^^^' 
 praised thee: thy hands are on the bach of thine enemies ,- s— 12. ' 
 thy father's children shall bow down before thee. Judah is a 
 lion's whelp; from a shoot, my son, thou art gone up. He 
 laid him down, he couched as a lion, and as a lion's whelp ; 
 who shall rouse him wp'i A prince shall not fail from Judah, 
 nor a leader from between his feet, until the things laid up 
 for him come ; and he shall be the expectation of the nations. 
 Binding his foal unto the vine, and his ass's colt unto the 
 tendril of the vine. He washeth his garments in wine, and 
 his clothes in the blood of grapes : his eyes shall be red with 
 wine, and his teeth white as milk. Now that either prophet 
 or king ever ceased in your nation from the time of its first 
 beginning until this Jesus Christ was born and suffered, 
 you will not be so shameless as to venture to assert, nor 
 can you prove it if you do. 
 
 "For although you term Herod, afterS whose reign Christ 
 suffered, an Ascalonite, you confess that you still had an 
 high priest of your own nation, so that even then you had 
 one who offered sacrifices according to the law of Moses, 
 and observed the other ordinances ; and you also had a 
 succession of prophets down to the time of John. So too 
 when your nation was led away to Babylon, and your land 
 conquered, and your holy vessels taken, a prophet ceased 
 not from among you, who became the lord, and leader, 
 and prince of your people ; for the Spirit which was in 
 your prophets used to anoint and institute even your kings. 
 But since the advent and death of Jesus our Christ 
 amongst you, there has been no where among you nor is 
 there now any prophet. You have ceased to live under 
 your own king, and moreover your country is desolate and 
 abandoned as a lodge in a garden; but that which is Is. 1,8. 
 spoken by Jacob, He shall be the expectation of the 
 Gentiles, shewed symbolically His two Advents, and that 
 the Gentiles should believe in Him, which now at last you 
 may perceive ; for we who from all nations have been made 
 
 E a^' oS. Ben. refers to §. 88 and the preposition, but the words are sus- 
 §. 113 for a somewhat similar use of pected of being a gloss. 
 
136 Meaning of the Ass and Colt in Judah's blessing. 
 
 Just, worshippers of God, and righteous through faith in Christ, 
 
 '- look for Him to appear a second time. 
 
 Christ 53. " And this expression, Binding his foal unto the vine, 
 onan "''"■^ ^"'* ^^s's colt unto the tendril of the vine, is a foreshewing 
 ass. of the works which He did at His first coming, and. of the 
 Gentiles likewise, who should believe in Him; for these 
 were like a foal which had never been harnessed, nor had 
 a yoke on its neck, until this Christ came, and sent His 
 disciples, and converted them. And they have borne the 
 yoke of His instruction, and submitted their backs to 
 endure all things, because of the good things which they 
 look for, and which He has promised. And our Lord 
 Jesus Christ verily commanded His disciples to bring Him 
 an ass with its foal, which was bound at the entrance of the 
 village of Bethphage, when He was about to enter Jerusalem, 
 and He rode upon it into the city. Which since it had 
 been prophesied expressly that it should be done by Christ, 
 when done by Him and recognised, made Him manifest to 
 be the Christ. And yet although all these things have been 
 done and shewn by the Scriptures, you continue in your 
 hardness of heart. It was foretold that this should come 
 to pass by Zacharias, one of the twelve prophets, in these 
 Zech. 9, words ; Rejoice greatly, O daughter of Zion; shout, proclaim, 
 daughter of Jerusalem : behold, thy King shall come unto 
 thee: Heis just, and having salvation; lowly and poor, riding 
 upon an ass, and upon the foal of an ass. Now the Spirit of 
 Prophecy, as well as the Patriarch Jacob, specified that He 
 should have in his possession also an ass** that was accustomed 
 to the yoke, with her foal ; and His commanding His 
 disciples, as I said before, to bring both, was a presignifi- 
 cation of those who should believe on Him, both of your 
 synagogue and of the Gentiles; for as the foal which had 
 never borne the yoke was typical of the Gentiles, so was 
 the ass which had been subject to it typical of your nation ; 
 for you have the law, which was laid on you by the 
 Prophets. It was also foretold by Zacharias, that this same 
 
 '■ The Msa. have Krltrei, Sylburgius certainly the natural reading, and In 
 
 and others would substitute KT^irei or fact makes better sense, St. Justin 
 
 XP^irei. The Benedictine prefers the regarding the typical meaning more 
 
 latter, and Otto the former, which is than the literal history. 
 
The ' Shepherd smitten: The 'Blood of the Grape: 137 
 
 Christ should be smitten, and His disciples scattered, which Dial. 
 also came to pass. For after He was crucified, they were "^^^^^^ 
 scattered until He rose from the dead, and proved to them 
 that it was thus foretold of Him that He should suffer ; and 
 being so persuaded, they went into all the world, and taught 
 these truths. Hence it is that we are grounded in His faith 
 and doctrine, having our persuasion both from the prophets, 
 and from those whom we see throughout the world to have 
 become worshippers of God, in the Name of Him Who was 
 crucified. These are Zacharias' words ; Awake, sword, Zech. 
 against my shepherd, and against the man of my people, ' 
 saith the Lord of Hosts. Smite the shepherd, and his sheep 
 shall be scattered. 
 
 54. " And that which Moses has recorded, and which What is 
 was spoken by the Patriarch Jacob, He shall wash His JJ®, ^^ 
 garments in wine, and His clothes in the blood of the grape, the 
 shews that He should wash those who believed on Him in Gen.% 
 His blood; for the Holy Ghost calls those who received !!• 
 remission of their sins through Him, His robe ; in whom 
 
 He is always present in power, as He shall be openly 
 present at His second coming. And that expression, the 
 blood of the grape, shews by a figure of speech, that the 
 blood which Christ had was not of human generation, but 
 was from the power of God : for as it is not man, but God, 
 Who engenders the blood of the grape, so is it here fore- 
 shewn, that the blood of Christ should not be of human 
 generation, but of Divine power. And this prophecy 
 proves," I continued, " that Christ is not a man of men, 
 born like ordinary human beings." 
 
 55. " We shall remember," said Trypho, " this expla- Trypho 
 nation of yours also, if by other arguments you can establish p^^^^.^^ 
 this question as well ; but now resume your discourse, and a second 
 shew us that the Spirit of Prophecy ever acknowledges any Per^n. 
 other God than the One Creator of all things ; taking care 
 
 not to call the sun and moon such, which we read that 
 God permitted the Gentiles to worship as gods, in which 
 sense the prophets often use the wcxrd. As, for example, 
 Thy God is God of gods and Lord of lords; adding, He wDeut. 
 the great, mighty, and terrible, in many places ; which is ' 
 not said as if they were really Gods, but as Scripture 
 
1 38 Proof of a second Divine Person demanded. 
 
 Just, teaches us,-the true God Who made all things is the only 
 
 '- Lord of those who are accounted gods and lords. The 
 
 proof of which the Holy Ghost says by the holy David, 
 1 ChroD. Xhe gods of the Gentiles, that is, those which are accounted 
 
 16 26. a J ' ' 
 
 Ps'.16,5. gods, are idols of devils, and not gods. And he adds a 
 115,4-8. pjjj.gg pjj tjjoge Ypho make and worship them." 
 
 " I will not bring, Trypho," I replied, " those proofs by 
 which I know that they who commit these and other like 
 sins are condemned, but such as no one can contradict, and 
 which will seem strange to you, though they are read by 
 you every day. Whence you may perceive, that God, for 
 your wickedness, has hidden the power of understanding 
 the wisdom of His words from you, with the exception of 
 a few, to whom, according to the grace of His long-sufFer- 
 Is. i,9.ing, He has left, as Isaiah says, a seed for salvation, 
 that your nation be not wholly destroyed, like Sodom and 
 Gomorrah. Attend therefore to the passages which I am 
 about to produce from the holy Scriptures, and which need 
 no explanation, but only require to be heard. 
 God,but 56. " Moses, therefore, that blessed and faithful servant 
 Father of God, declares, that He Who was seen by Abraham at 
 ^P" the oak of Mamre was God, accompanied by two angels, 
 toAbra-who were sent, for the condemnation of Sodom, by Another, 
 ^''™" namely, by Him Who always remains above the heavens. 
 Who has never been seen by any man, and Who of Himself 
 holds converse with none, Whom we term the Creator of 
 all things, and the Father; for his words are as follows: 
 GeD.iS, And God appeared unto him at the oak of Mamre, as he was 
 sitting at the tent-door in the middle of the day. And lifting 
 up his eyes, he looked, and, lo, three men stood over him : 
 and when he saw them, he ran to meet them from the tent- 
 door, and bowed himself toward the ground, and said. And 
 Gen. 19, SO on to the words, And Abraham gat up early in the morning 
 ^'•®®* to the place where he stood before the Lord; and he looked 
 on the appearance of Sodom and Gomorrah, and on the 
 appearance of the land round about, and saw, and, lo, aflame 
 went up from the earth as the smoke of a furnace," When I 
 ceased, I asked them if they had understood what had been 
 cited ? they replied that they had, but that it did not at all 
 tend to prove my assertion, that there either was, or that 
 
It is shewn in the Appearances of God {the Son) to Abraham. 1 39 
 
 the Holy Ghost makes mention of, any other God and DiAt. 
 Lord besides the one Creator of all things. Tnyrs. 
 
 "Then," said I, "what I assert I will endeavour to 
 prove to you, who understand the Scriptures; namely, 
 that there both i«, and that we read of, another God and 
 Lord under the Creator of all things, Who is also termed 
 an Angel, in that He 'bears messages to men, whatever the' ayyeA- 
 Creator, above Whom there is no other God, wills to be '^^"' 
 borne to them." Then repeating my citation, I asked 
 Trypho if he thought that God appeared to Abraham 
 under the oak of Mamre, as Scripture says ? He answered, 
 " Certainly." And was He one of those three whom the 
 Holy Ghost terms men, and says that Abraham saw ? 
 
 He answered, " No ; but God was seen by him before he 
 had sight of those three, and then he saw them, whom the 
 Scripture calls men, and who were angels. Two of them 
 were sent to destroy Sodom, and the third promised Sarah 
 that she should have a son, for which cause he was sent, 
 and so departed and went his way." , 
 
 " How is it then," I asked, " that one of the three who 
 was in the tent, and who said, / will return to thee according Gen. 18 
 to the time of life, and thou shall have a son, returned, and '"• 
 appeared after the birth of Sarah's son, and the prophecy 
 then declares that He is God ? That you may perfectly 
 understand me, hear the plain words of Moses: And when Gea.'ii, 
 Sarah saw the son of Hagar, the Egyptian bond-woman, ^"'^" 
 which was born to Abraham, playing with her son Isaac, she 
 said to Abraham, Cast out this bond-woman and her son : 
 for the son of this bond-woman shall not be heir with my son 
 Isaac. And that saying was very grievous in Abraham's 
 sight, because of his son. And God said unto Abraham, Let 
 it not be grievous in thy sight, because of the lad, and because 
 of the bond-woman : in all that Sarah hath said unto thee, 
 hearJeen unto her voice; for in Isaac shall thy seed be called. 
 
 "Do you think, then," I asked, "that He Who said 
 under the oak that He would return, since He foreknew that 
 it would be necessary for Abraham to agree to all that 
 Sarah advised him, did return according to the Scriptures, 
 and that He is God, as these words declare. And God saidGen.2i, 
 to Abraham, Let it not be grievous in thy sight, because of ' 
 the lad, and because of the bond-woman ?" 
 
IWTrt/jpho admits thatGod appeared, hut not a Second Person. 
 
 Just. Trypho replied that he did ; " but you have not proved," 
 
 ' he said, " that God is any other than He Who appeared to 
 
 Abraham, and to the patriarchs and prophets as vs^ell, but 
 that we were not right in thinking the three who were in 
 the tent with Abraham to have been all angels." To 
 which I replied, " If I could not have proved from Scrip- 
 ture that one of those three is God, and yet is called an 
 Angel, because, as I before said. He declares the will of 
 God, the Creator of all things, to those to whom He 
 chooses to make it known, and that He, like the two angels 
 who accompanied Him, appeared on earth in the form of a 
 man, and was seen by Abraham, and was also God before 
 the formation of the world, it would be reasonable for you to 
 believe what your whole nation believes." " Certainly," he 
 replied, " for we think thus even to this day." 
 
 " Then," I said, " to return to the Scriptures, I will en- 
 deavour to persuade you, that He Who is said to have 
 appeared to Abraham, to Jacob, and to Moses, and is 
 called God, is other than God the Creator of all things ; 
 other I mean in number, not in will ; for I assert, that He 
 never did (nor said) any thing but what the Creator of the 
 world, above Whom there is no God, willed Him to do or 
 to say." 
 
 Trypho replied, " Prove that it is so, in order that we 
 may agree with you in this also: for we do not suppose 
 that you would affirm Him to have done or said any thing 
 contrary to the will of the Creator of all things." 
 
 " The Scripture," I replied, "which I have already cited, 
 Gen. J 9, shall prove it to you. This is it: The sun was risen upon 
 the earth, when Lot entered into Zoar ; and the Lord 
 rained upon Sodom brimstone and fire from the Lord out 
 of Heaven; and he overthrew those cities, and all the 
 country round about." The fourth of Trypho's remaining 
 companions then spoke. " Beside that one of those two 
 Angels, then, who descended to Sodom, whom Scripture 
 also by Moses terms the Lord, we must necessarily think 
 that God Himself appeared to Abraham'." 
 
 " Not only," I replied, " on this account, ought you 
 certainly to admit what was the case, that besides Him 
 
 > He assumes that ' the Lord,' Who who went to Sodom. This notion is 
 rained down fire, was one of the two farther discussed presently ; seep. 141. 
 
Two Persons evidently shewn in certain Passages. 141 
 
 Whom we confess to be the Creator of the universe, another Dial. 
 is called Lord by the Holy Ghost. For He is so styled ^"''^- 
 not only by Moses, but also by David, who thus speaks : 
 The Lord said unto my Lord, Sit thou at my right hand, Ps. no, 
 until I shall make thine enemies thy footstool : and again in 
 another place, Thy throne, God, is for ever and ever : a Ps. 45, 
 sceptre of equity is the sceptre of Thy kingdom. Thou hast 
 loved righteousness and hated iniquity ; therefore God, thy 
 God, hath anointed Thee with the oil of gladness above Thy 
 fellows. Tell me then, if you think that the Holy Ghost 
 calls any other God and Lord besides the Father of all 
 things and His Christ : for I undertake to prove to you 
 from the Scriptures themselves, that it is not one of those 
 two Angels who came down to Sodom whom the Scripture 
 calls Lord, but Him who accompanied them, and Who is 
 also termed the God that was seen by Abraham." 
 
 " Prove it then," said Trypho, " for the day as you see is 
 advancing, and we are not prepared for making these 
 dangerous answers, having never before heard any one who 
 examined, enquired into, or proved such points; nor should 
 we have endured your remarks, but that you refer every 
 thing to the Scriptures, and endeavour to bring your proofs 
 from them, and declare that there is no God superior to 
 the Creator of the universe." 
 
 "Know then," said I, "that the Scripture says, And the Gen.is, 
 Lord said unto Abraham,, Wherefore did Sarah laugh, saying, 
 Shall I of a surety hear a child, who am old '^ Is any thing 
 impossible with God 'f At the time appointed will I return 
 unto thee, according to the time of Ufe, and Sarah shall have 
 a son. And a little after; And the m.en rose up from thence. Gen. 18, 
 and looked on the face of Sodom and Gomorrah: and Abraham ' , 
 went with them to bring them on the way. And the Lord said, 
 1 will not hide from Abraham My servant the things which I 
 do. And thus again soon after; The Lord said, The cry of Gen.is, 
 Sodom and Gomorrah is multiplied, and their sins are very ~ ' 
 great. I will go down, therefore, and see whether they may 
 be to the full according to the cry which is come unto Me : 
 and if not, that I may know. And the men turned from thence, 
 and went toward Sodom. But Abraham was yet standing before 
 the Lord. And Abraham drew near, and said, Wilt Thou also 
 
33.19,1. 
 
 142 The Lord'stayed with Abraham, two Angels went on. 
 
 Just, destroy the righteous with the wicked? %c." For I do not 
 
 ^"^' think it necessary to repeat what I have already written, 
 
 but only to cite those passages from which I constructed 
 
 my proofs for Trypho and his companions; I therefore passed 
 
 Gen. 18, on to the following words. " And the Lord went His way, as 
 ' soon as He had left communing with Ahraham : and Abraham 
 returned unto his place. And the two angels came to Sodom 
 at even ; and Lot sat in the gate of Sodom : and so on until 
 
 ver. 10. you meet what follows. Lut the men put forth their hands, 
 and pulled Lot into the house to them, and shut the door of 
 
 ver. 16. f,Jie house : and then the following ; And the angels laid hold 
 upon his hand, and upon the hand of his wife, and upon the 
 hands of his daughters,- the Lord being merciful unto him. 
 And it came to pass, when they had brought them forth abroad, 
 that they said, Save, save thine own life. Look not behind 
 thee, neither stay thou in all the region round about. Escape 
 to the mountain, lest thou be taken. But Lot said unto them, 
 I beseech Thee, Lord, since Thy servant hath found grace in 
 Thy sight, and Thou hast magnified Thy righteousness, which 
 Thou hast done unto me in saving my life, and I cannot escape 
 to the mountain, lest some evil take me, and I die : behold, 
 this city is there near to flee unto, it is a little one : there I 
 shall be safe, since it is little, and my soul shall Uve. And 
 He said unto him. Behold, I have regarded thy person, and I 
 will not overthrow the city, concerning which thou hast spoken, 
 for thy worHs sake. Haste, that thou mayest escape thither : 
 for I cannot do any thing till thou be come thither. Therefore 
 he called the name of that city Segor. The sun was risen 
 upon the earth, and Lot entered into Segor, And the Lord 
 rained upon Sodom and Gomorrah brimstone and fire from 
 the Lord out of heaven. And He overthrew tJiose cities, and 
 all the country round about,'''' When I had concluded these 
 citations, I said, " Do you not now, my friends, understand 
 that one of these three who is both God and Lord, and 
 ministers to Him in the heavens, is Lord of these two angels ? 
 for when they proceeded to Sodom, He was left behind, and 
 held that conversation with Abraham, which is related by 
 Moses: after which He went His way, and Abraham 
 returned to his place. And when He came, the two angels 
 no longer held conversation with Lot, but He Himself as 
 
Did God the Son, and Angels, eat with AbraTiamf 143 
 
 the Scripture shews, "Who is also the Lord Who received it Dial. 
 from the Lord in Heaven, that is, the Creator of thelH££: 
 universe, to bring those judgments on Sodom and Gomorrah, 
 which are recounted in Scripture thus. The Lord rained Gen. 19, 
 upon Sodom and Gomorrah brimstone and fire from the Lord 
 out of heaven." 
 
 57. Said Trypho, when I ceased speaking, " Scripture Did God 
 apparently compels us so to confess ; but you will yourself ^^^ ^°° 
 admit that we may well doubt about what is there written, Abra- 
 that He ate of the meat that Abraham prepared and set 
 before Him." 
 
 I replied as follows. " It is written indeed that they ate, 
 but if we read however that those three are said to have 
 eaten, and not the two only, who were in fact angels, and 
 are evidently nourished in heaven, even if they do not take 
 the same kind of food as we men do : for of the manna 
 which your fathers ate in the desert, Scripture says. They Ps. 78, 
 did eat angeW food, I would suggest, that the Scripture 
 which speaks of their having eaten, may have the same 
 meaning as when we say of fire, that it devours all things ; 
 but we are' not to take it as if when they ate, they used 
 their teeth, and masticated with their jaws, so that we shall 
 find no difficulty in this passage, if we are at all skilled in 
 figurative expressions." 
 
 Said Trypho, " it is possible that the difficulty may be 
 thus remedied, as to the manner of eating, where in con- 
 suming what Abraham had prepared, it is written that they 
 ute. Proceed therefore to prove to us how this God, 
 Who was seen by Abraham, and was a minister of the God 
 Who is Creator of the universe, was born of the Virgin, 
 and made a man, as you say, of like passions with all of us." Acts 14, 
 Then I answered, " First permit me, Trypho, to produce 
 at large some other proofs under this head, that you may 
 be thoroughly convinced of the truth of it, and then I will 
 give you that statement which you require." 
 
 "Be it as you please," he said; "and in pursuing this 
 plan, you will do what is very agreeable to me." 
 
 58. Then I said, " I will cite the Scriptures to you The 
 without making any mere artificial display of arguments, for ^j-^'^"',, 
 I have no such skill, for grace alone has been given me by God 
 
144 God the Son appeared as an Angel to Jacob, 
 
 JcrsT. to understand His Scriptures; of which gift I beg that all 
 
 ' will take the benefit, without reward and without grudging, 
 
 that I may not on this account incur condemnation in the 
 Judgment, which God the Creator of the world will here- 
 after hold through Jesus Christ our Lord." 
 
 " In this you act worthily," said Trypho, " of the service 
 
 of God ; but you appear to me to speak ironically, when 
 
 1 SiJca- you assert that you have no skill to employ the 'arts of 
 
 vueav. " If such appears to you to be the case," I replied, " be 
 it so ; but I am persuaded that it is as I have said. Give 
 me your attention, however, that we may the better pursue 
 our remaining proofs." 
 " Proceed," he said. 
 
 " Moses has written again," I continued, " that He Who 
 was seen by the patriarchs, and Who is called God, is also 
 termed Angel and Lord, in order that you may thus per- 
 ceive Him to be a minister of the Father of the universe, 
 as you have just confessed, in which opinion, when further 
 convinced, you will remain firm. The word of God, then, by 
 Moses, speaking of Jacob the grandson of Abraham, runs thus : 
 
 Gen.31, And it came to pass at the time that the cattle conceived, I saw 
 ' them with my eyes in my sleep, and behold the he-goats and 
 rams which leaped upon the sheep and the goats were white- 
 streaked, and speckled, and grizzled. And the Angel of God 
 said unto me in my sleep, Jacob, Jacob. And I said. What 
 is it, Jjord f And He said, lAft up thine eyes, and see 
 the he-goats and the rams which leap upon the sheep and 
 she-goats are white-streaked, and speckled, and grizzled. 
 For I have seen all that Laban doeth unto thee. I am the 
 
 "Bethel. God which appeared unto thee in the place of God", where 
 thou anointedst to Me a pillar, and where thou vowedst a 
 vow. Now therefore arise, and get thee out of this land, and 
 return into the land of thy nativity, and I will be with thee. 
 And again in another place it speaks thus of the same 
 
 Gen. 32, Jacob. And he rose up that night, and took his two wives, 
 and his two women-servants, and his eleven sons, and passed 
 over the ford Jaboc. And he took them, and sent them over 
 the brook, and sent over all that he had. And Jacob was 
 left alone ,■ and there wrestled an Angel with him, until the 
 
A Divine Person appeared as a Man to Jacob. 145 
 
 breaking of the day. But He saw that He prevailed not Dial. 
 
 against him, and He touched the broad part of his thigh, and * 
 
 the broad part of Jacob's thigh was benumbed, as he wrestled 
 with Him. And He said unto him, Let Me go, for the day 
 breaketh. And he said, I will not let Thee go, except Thou 
 bless me. And He said unto him, What is thy name ? And 
 he said, Jacob. And He said unto him, Thy name shall be 
 called no more Jacob, but Israel shall thy name be, for thou 
 hast prevailed with God, and shalt be powerful with men. 
 And Jacob asked Him, and said. Tell me Thy name. And 
 He said. Wherefore is it that thou ashest My name ? And 
 He blessed him there. And Jacob called the name of fhat 
 place. The Vision of GodK For I have seen God face to face, ' Peniel. 
 and my soul hath rejoiced. And again in another place, 
 speaking of the same Jacob, he says, And Jacob came to Gen. 35, 
 Imz, which is in the land of Canaan, that is, Bethel, he and ~ 
 all the people that were with him. And he built there an 
 altar, and called the name of that place Bethel, because there 
 God appeared unto him when he fled from the face of his 
 brother Esau, But Deborah, Rebecca's nurse, died, and she 
 was buried beneath Bethel under the oak ; and Jacob called 
 the name of it. The oak of mourning. And God appeared to 
 Jacob once more at Lus, when he came out of Mesopotamia 
 of Syria, and blessed him; and said unto him. Thy name 
 shall not be called any more Jacob, but Israel shall be thy 
 name, 
 
 " He is called God, and He is, and shall be, God." And 
 when they all bowed their heads in assent, I said, " I con- 
 sider it requisite to cite to you the passage of Scripture 
 which declares, how when Jacob fled from his brother Esau, 
 the same Angel, and God, and Lord, appeared to him, Who Gen.32, 
 also appeared to Abraham in the form of a man, and after- 
 wards wrestled with Jacob in the same form. It is this : 
 And Jacob went out from the well of the oath^, and went Gea.28, 
 towards Charran : and he lighted on a certain place, and hei Beer-' 
 slept there, because the sun was set. And he took of the stones^^^^^ 
 of that place, and put them under his head, and he slept in that 
 place, and d/reamed. And, behold, a ladder was fixed in the 
 earth, whose top reached to Heaven, And the angels of God 
 ascended and descended upon it. And the Lord stood upon 
 
146 He who spake with Moses called both God and Angel. 
 
 Just, it, and said, I am the Lord God of Abraham thy father, and 
 ' ^^^' of Isaac ; fear not. The land whereon thou steepest, to thee 
 will I give it, and to thy seed. And thy seed shall he as the 
 dust of the earth, and shall be spread abroad to the sea, and 
 to the south, and to the north, and to the east ; and in thee 
 and in thy seed shall all the families of the earth be blessed. 
 And behold I will be with thee, and I will keep thee in all 
 the way wherein thou shalt go, and will bring thee into this 
 land : for I will not leave thee until I have done all those things 
 which I have spoken to thee of. And Jacob awaked out of 
 his sleep, and said. The Lord is in this place, and I knew it 
 not. And he was afraid, and said. How d/readful is this 
 place ! this is none other but the house of God, and this is the 
 gate of Heaven. And Jacob rose up early in the morning, 
 and took the stone that he had put under his head, and set it 
 up for a pillar, and poured oil upon the top of it. And 
 1 Bethel. /aco6 called the name of that place. The house of God^. And 
 
 Ulammaus^ was the name of that city before." 
 
 God, 59. When I had said this, " permit me now," I continued, 
 
 but not ft ^Q prove to you from the book of Exodus, how the same 
 
 Father, Angel, and God, and Lord, and Man**, Who appeared as 
 
 eS'to"^' ™^'^ t*^ Abraham and Jacob, also appeared to and conversed 
 
 Moses, with Moses in a flame of fire out of the bush." And on their 
 
 „ol. '"" saying that they would without weariness gladly and readily 
 
 listen to me, I added, " the following words are contained in 
 
 Exod.2, the book of Exodus. But then after a long time the king of 
 
 23. -Egypt died, and the children of Israel sighed by reason of 
 
 ¥xoA.3, their bondage. And so on until you come to. Go and gather 
 
 the elders of Israel together, and thou shalt say unto them, 
 
 The Lord God of your fathers hath appeared unto me, the 
 
 God of Abraham, and the God of Isaac, and the God of 
 
 Jacob, saying, 1 visit you with a visitation, and see what 
 
 things have been done to you in Egypt." On which I said, 
 
 " Do you perceive that He Whom Moses speaks of as an 
 
 Angel, who conversed with him in the flame of fire, was 
 
 God, and declares to him that He is the God of Abraham, 
 
 Jewish Isaac, and Jacob ?" 
 
 view of 
 
 Him 60. " We do not understand this," said Trypho, " from the 
 
 TeenTn' words you have cited, but that it was an Angel who appeared 
 the d LXX. has, ' Ulam-Luz,' taking the preceding word as part of the name. 
 
Jf an Angel ministered, yet God, there, is not the Father. 147 
 
 in the flame of fire, and God who conversed with Moses; so as Dial. 
 that both an Angel and God, who were two Persons together, ^"^''"' 
 appeared in that vision." 
 
 To which I replied, " Even if it be so, my friends, that both 
 an Angel and God appeared together in that vision to Moses, 
 yet, as has also been proved to you by the words before 
 written, That God Who said to Moses that He was the God 
 of Abraham, and the God of Isaac, and the God of Jacob, 
 will not be the Creator of the universe, but He who was 
 proved to have appeared to Abraham and Jacob, who ministers 
 to the will of the Creator of all things, and who in the judg- 
 ment of Sodom also ministered to His counsel. So that 
 even if there were two, as you say, an Angel and God, yet 
 no one who has the least sense will venture to assert, that 
 the Maker and Father of all things left those realms which 
 are above the heavens, and appeared on a little spot of earth." 
 
 Said Trypho, " Since it has already been proved, that He 
 who appeared to Abraham was called God and Lord, and, 
 as He received it from the Lord of Heaven, brought destruc- 
 tion upon Sodom ; even [if'] there were an Angel with the 
 God who appeared to Moses, we shall understand that the 
 God who spoke with Moses from the bush was not God the 
 Creator of the Universe, but He who is proved to have been 
 seen by Abraham, Isaac, and Jacob, who is also termed and 
 understood to be an Angel of the Creator, because He 
 announces to men the will of the Father and Creator." 
 
 " I will now shew you, Trypho," I replied, " that in that 
 
 vision He alone, who is both called an Angel and is God, 
 
 was seen by and conversed with Moses; for thus says the 
 
 Scripture, And the Angel of the Lord appeared unto him «??Exorl.3, 
 
 aflame of fire, out of the midst of a bush: and he saw that 
 
 the bush burned with fi/re, and the bush was not consumed. 
 
 And Moses said, I will go and see this great sight, why the 
 
 bush is not burnt. And when the Lord saw that he came to 
 
 see, the Lord called unto him out of the midst of the bush. 
 
 As therefore the Scripture calls Him who appeared to Jacob 
 
 in his dream, an Angel, and then declares that that very Angel 
 
 who was then seen by him in that sleep, said, I am the 6ro(f Gren.35, 
 
 who appeared to thee when thou fieddest from the face of thy 
 
 * ' If appears to be required by the sense, and is easily supplied here as Otto 
 has done. 
 
 L 2 
 
148 The Divine Word, begotten before all things. 
 
 Just, brother Esau; and we read in the time of Abraham on the 
 
 ^^:^ destruction of Sodom, The Lord brought this judgment /row 
 
 the Lord in heaven : so when the Scripture here says that an 
 
 Angel of the Lord appeared to Moses, and afterwards 
 
 declares that He is Lord and God, it means the same 
 
 Person whom in many passages it points out to have ministered . 
 
 to the will of that God, Who is above the world, and to 
 
 whom there is none superior. 
 
 Wisdom 61. "But, my friends," I continued, "I will produce another 
 
 ten°of testimony from the Scriptures to prove, that as a ^beginning 
 
 the Fa- before all creatures God beeot of Himself a certain reason- 
 
 ther. . 
 
 able Power, which is also called by the Holy Ghost, the 
 
 Glory of the Lord, at another time a Son, at another Wisdom, 
 
 at another an Angel, at another God, and at another Lord 
 
 Josh. 5, and Word. He once calls Himself, Captain of the host, 
 
 when He appeared to Joshua the son of Nun, in the form of 
 
 man. For He has all these appellations, both from His 
 
 I pov\ii- ministering to the ' will of the Father, and from His 
 
 i^Kii- ^^i"S begotten by "wills of the Father. But is not this 
 
 o-ei. like what we see in ourselves ? For when we utter a word 
 
 ' ■cipX^)''? beginning, the word used in belong to Him. Bp. Bull appears at 
 
 Prov. viii. 22. to which St. Justin refers, least to have strained the point in 
 
 and which he soon proceeds to cite at making the Nicene Fathers say, ' He 
 
 length. The Benedictine says, that was before He was begotten.' But it 
 
 St. Justin is not to be understood of is true that some early Fathers use 
 
 the eternal generation of the Son, but language with regard to the going 
 
 of that by which the Father is said to forth of the Word to creation, which 
 
 have hegotten Him before the Creation may be misapplied to the generation of 
 
 as the beginning of all t6>;igs. Aquila, the Son. 
 
 he observes, uses for opxV *''^ word K This way of speaking was after- 
 
 Ke(p(i\aioi', and he cites St. Afhenagoras, ward abused to purposes of heterodoxy, 
 
 Apol. 10. TertuUian against Hermo- as an act of will, such as other acts of 
 
 genes, chap. IS. and against Praxeas, will, would be an act of creation. It 
 
 chap. 6. St. Irenaeus, book 4. chap. 20. can only be understood rightly of an 
 
 §. 3. and St. Ambrose on Psalm ex. essential act, done therefore from eter. 
 
 and de Fide, book 5. for assertions of nity and to eternity, God ever willing 
 
 the same kind. See note on the Nicene to be as He is. See St. Athanafiius, 
 
 Anathema, irplv yevvriBTjvai ovk ^v Disc. iii. against Arians, §. 1. Oxf. 
 
 Library of the Fathers, vol. viii. p. 272. Trans, p. 485, 6. and notes d, e, f, g, h. 
 
 where it is shewn, that the avyKord- Petavius would allow a priority of idea 
 
 fiatris (condescension) of the Son for to the will of the Father in the Divine 
 
 the, work of creation is not properly or generation, but the phrase ' concurrent 
 
 usually called His generation. Even will' is used by St. Cyril and others 
 
 here, the word ' begot' is used without without this refinement, as excluding 
 
 any thing to fix its meaning to such a the notion of antecedent purpose, and 
 
 sense. Where that sense is clear, the generation in time. Many passages of 
 
 word ' created' is used, which is only different Fathers are collected and dis- 
 
 applicable to the Son in a sense relative cussed by Petav. De Trin. 1. vi. cap. 
 
 to the creation, not in His own essence, viii. §. 8. and following. Below in §. 76, 
 
 in respect of which it is clear that the S. Justin may speak only of our Lord's 
 
 terms Only- Begotten, and the like, hnman Birth. 
 
The same spoken of as Wisdom in the Proverbs. 149 
 
 we beget it, but not by division, so as to lessen the word Dial. 
 that is in us when we utter it ; and as we see one fire kindled '''^'^"" 
 
 from another, without that from which it is kindled being 
 diminished, which in fact continues the same, whilst that 
 which is kindled from it does really exist and shine with 
 no diminution of that from which it is kindled. But the 
 Word of Wisdom shall testify for me, this Same who is 
 God begotten from the Father of all things'", and the Word, 
 and Wisdom, and Power, and Glory of Him who begot 
 Him, and who spoke thus by Solomon ; If I shall tell you Prov. 8, 
 those things that are daily done, and shall reckon up those 
 things that were done from everlasting. The Lord created me 
 the beginning, His way unto His works^. He set me up from 
 everlasting in the beginning, before He made the earth, and 
 before He created the depths, before the fountains of water 
 issued forth, before the mountains were settled; before all the 
 hills. He begets me. God made the earth, and the desert, 
 and the highest places which are inhabited under heaven. 
 When He prepared the heavens, 1 was with Him : and when 
 He fixed His throne upon the winds; when He established 
 the clouds above ; and when He strengthened the fountains of 
 the deep ; when He appointed the foundations of the earth, I 
 was with Him, putting all things in their proper places : I 
 was that in which He delighted: and I did always rejoice 
 before Him; when He rejoiced for having finished the 
 habitable world, and rejoiced with the sons of men. Now 
 therefore, my son, hearken unto me ; blessed is the man that 
 shall hear me, and the man that shall keep my ways, watching ' ' {nrvav, 
 daily at my gates, waiting at the posts of my doors, for my ^^ioh is 
 ways are the ways of life : and will hath been prepared q/'rightly 
 the Lord^. But they that sin against me are wicked towards tuted 
 their own souls, and they that hate me love death. aypvir- 
 
 . ywy. 
 
 62. " And the Word of God, my friends, declares < Let Us 
 
 make 
 
 ^ 'Awb rov Tlarphs tS>v SAmj' yevvji- §. 128. where he .isserts the distinct™^";' 
 
 Beis. Ben. observes here, that "St. Personality of the Son, as in §. 11. the'™pliea 
 
 Justin uses the word iiTrb, 'from' and Unity of God, which was common''"* 
 
 not virh, 'by,' to shew that the sub- ground with Trjpho. same. 
 
 stance of the Son is begotten from that ' So the IVIss; but probably it should 
 
 of the Father. The illustrations of be, ' the Beginning uf His ways unto 
 
 fire kindled from fire, and the Word of His works,' as in §. 129. 
 God resembling that of man, are suit- ^ i. e. the objects of our wishes are 
 
 able to the same doctrine." St. Justin obtained from the Lord. Conf. Schleus. 
 
 returns elsewhere to the subject, see in verb. fle'Arjtris. 
 
150 ' Let Us make' and ' One of Us,' imply distinct Persons, 
 
 Jtjst. precisely the same thing by Moses also, indicating to us 
 
 ^ that God was speaking to the very same purport', at the 
 
 ' "ESi\ ■ creation of man, of Him, Whom ' He manifested when He 
 Gpd. 1 ®*y® thus. Let Us make man in Our Image, and after Our 
 26—28. likeness ,- and let them have dominion over the fishes of the 
 sea, and. over the fowls of the air, and over the cattle, and 
 over all the earth, and over every creeping thing that creepeth 
 upon the earth. And God created man; in the Image of 
 God created He him, male and female created He them. 
 And God blessed them, saying. Be fruitful, and multiply, 
 and replenish the earth, and have dominion over it. 
 
 "But that you may not pervert the meaning of these 
 words, by urging what your teachers tell you, that God either 
 said, Let Us make, to Himself, as we often do when on the 
 point of setting about something, or to the elements, that 
 is, the earth, and those other substances of which we think 
 that man is composed ; I will recount the words of Moses 
 himself, from which we may be assured indisputably, that 
 He spoke to One different in number from Himself, and Who 
 Gen. 3, was posscssed of reason : they are as follows: And God said. 
 Behold Adam is become as one of Us, to know good and 
 evil; but the words, one of Us, shew a number of Persons to 
 be mutually present, that is, two at the least ; for I cannot 
 think that to be true which is taught by what is considered 
 by yourselves to be a heresy, or that its propagators are 
 able to prove that He spoke to angels, and that the human 
 body is the work of angels ; but this Oifspring which truly 
 was put forth from the Father, was with the Father before 
 all the creation, and to Him the Father speaks : as the 
 Word hath declared by Solomon, saying, that this Offspring, 
 who is called Wisdom by Solomon, was begotten, both as 
 a beginning before all His works, and an offspring by God. 
 Who in the revelation which was made to Joshua the son 
 of Nun, declared the same truth. But that what I say 
 may even thus be fully proved to you, listen to these 
 Josh. 5, words from the book of Joshua ; And it came to pass, when 
 ,g Y.2'. Joshua was by Jericho, that he lift up his eyes, and saw a 
 Man standing over against him ; and Joshua went unto Him 
 
 ' Ben. snpposea that it Is meant, he would read iSii\aio-a, The Word 
 that the Word is made mention of as of whom I made mention, 
 the Beginning, in Gen. i. 1, otherwise 
 
Trypho demands proof of the human Birth of the Word. 151 
 
 and said, Art Thou for us, or for our adversaries? And He Dial. 
 
 said. As Captain of the host of the Lord am I now come. '- 
 
 And Joshua fell on his face to the earth, and said unto Him, 
 What dost thou command my Lord unto Thy servant ? And 
 he Captain of the Lord said unto Joshua, Loose thy shoes 
 from off thy feet ; for the place whereon thou standest is holy 
 ground. Now Jericho was straitly shut up, and made fast, 
 and none went out of it. And the Lord said unto Joshua, 
 Behold, I give into thine hand Jericho, and the king thereof, 
 and the mighty men of valour." 
 
 63. Said Trypho, " You prove this both forcibly and at That 
 length, my friend; proceed now to shew that He con-^^jj ^ 
 descended to be made man through the Virgin, according took 
 to the will of the Father, and to be crucified, and to die ; 
 and prove that He afterwards rose again, and ascended into 
 heaven." 
 
 " This," I said, " has been already proved, sirs, by the 
 aforecited passages of the Prophets, which I will again 
 repeat and explain for you, to endeavour to bring you to 
 agree with me in this respect. Do not those words then of 
 Isaiah, Who shall declare His generation? for His life is 
 taken away from the earth, appear to you as if spoken of 
 one who had not His generation of men ; I mean, of Him 
 Who for the sins of His people is said to have been deli- 
 vered by God to death ; of whose blood Moses also, as I have 
 already stated, said in a parable, He shall wash His robe in Gfen.49, 
 the blood of the grape ; as if His blood were not engendered ' 
 of human seed, but of the will of God ? and the words 
 spoken by David, In the beauties of Thy saints, from the Ps. iio, 
 womb have I begotten Thee, before the morning star. The *' 
 Lord sware, and will not repent. Thou art a Priest for ever 
 after the order of Melchizedek, do they not signify that God 
 and the Father of all things should beget Him again', and 
 of a human womb ? And He says in other words which have 
 been cited already, Thy throne, God, is for ever and ever. Pa- 46, 
 the sceptre of Thy kingdom is a sceptre of righteousness. 
 Thou hast loved righteousness and hated iniquity : therefore 
 
 ' taimdfv, which Ben. explains ' from applicable. For the Greet word in this 
 the beginning:' but then it should be sense, see S. John iii, 3. 
 Kal i,iia6iv, otherwise the future is in- 
 
152 The Messiah is God. Trypho questions if the Jems 
 
 Just. God, Thy God, hath anointed Thee with the oil of gladness 
 
 '- above Thy fellows. Myrrh, precious gum, and cassia from 
 
 Thy garments, from the ivory palaces whereby they have 
 made Thee glad. Kings' daughters were in thine honour; 
 upon Thy right hand did stand the queen in a vesture of 
 gold, wrought about of divers colours. Hearken, 
 daughter, and consider, and incline thine ear; forget also 
 thine own people, and thy father's house. And the King shall 
 desire thy beauty; for He is thy Lord, and thou shalt wor- 
 ship Him. That He is to be worshipped, and is God, and 
 Christ, witnessed by him who composed these sayings, the 
 above words plainly declare. And that the Word addresses 
 those who believe in Him, Who are one soul, one syna- 
 gogue, and one Church, as a daughter — the Church, namely, 
 that is constituted by and partaker of His name, (for we 
 are all called Christians,) — the following words, which teach 
 us to forget even our forefathers' ancient ways, signify with 
 Pa. 45, equal plainness ; they are as follows : Hearken, O daughter, 
 ' ' and consider, and incline thine ear, and forget thine own 
 people, and thy father's house ; and the King shall desire thy 
 beauty, for He is thy Lord, and thou shalt worship Him." 
 Christ 64. " Grant Him," replied Trypho, " to be, as the Scrip- 
 by Jews, tures declare, the Lord, and Christ, and God, of you 
 Gentiles, who also are, all of you, termed Christians from 
 His name, yet His confession and worship are not incum- 
 bent on us, who are the servants of the God Who created 
 Him." 
 
 " If I were as contentious and as vain as yourself, 
 Trypho," I replied, " I should not have continued in con- 
 versation with you so long, as you do not endeavour to 
 understand what I say, but only strain your faculties to 
 make some reply ; but now, as I dread the judgment of 
 God, I will make no rash assertions about any one of your 
 nation, as to whether or not he is of the number of those 
 who, by the grace of the Lord of Hosts, may be saved. 
 Whence, although you cavil unfairly, I will proceed to reply 
 to whatever you advance or oppose ; this indeed I do for 
 those of any nation who wish to seek my opinion, or make 
 enquiries of me on these subjects. You might have gathered 
 from those passages of Scripture which I have cited, had 
 
do not serve the Greatei- Person. S. Justin's answer, 153 
 
 you given your attention to them, that such of your nation Dial. 
 as shall be saved, will be saved through Him, and are of His ^"^''"' 
 portion, in which case you would not have made any enquiries 
 of me on this point. I will now repeat the words of David 
 which I have already cited, and I entreat you to direct your 
 attention to understanding them, and not to unfair cavilling, 
 and raising objections against them ; they are as follows : 
 The Lord hath reigned; let the people be angry : He sitteth^^-^^t 
 above the cherubims ; let the earth be moved. The Lord is 
 great in Sion, and high above all people. Let them confess 
 Thy great name, for it is terrible and holy ; and the King's 
 honour loveth judgment. Thou hast prepared equity : Thou 
 hast executed judgment and righteousness in Jacob. Exalt 
 ye the Lord our God, and worship at His footstool ; for He 
 is holy. Moses and Aaron among His priests ; and Samuel 
 among them that call upon His name. They called upon the 
 Lord, and He heard them. He spake unto them in the pillar 
 of cloud; for they kept His testimonies, and the ordinance 
 which He gave them. And there are other passages of 
 David which I have previously cited, which, because they are 
 inscribed to Solomon, you foolishly assert to have been spoken 
 of him, although from the words themselves it is plain that 
 they were not spoken of Solomon, because their subject was 
 before the sun, and those of your nation who are to be 
 saved will be saved through Him. These are the words : 
 Give the King Thy judgment, O God, and Thy righteousness Ps. 72, 
 unto the King's Son. He shall judge Thy people with righ- ^~^' 
 teousness, and Thy poor with judgment. Let the mountains 
 take up peace unto the people, and the little hills righteous- 
 ness. He shall judge the poor of the people : He shall save 
 the children of the needy, and shall humble the false accuser ; 
 and He shall remain as long as the sun, and before the moon, 
 from generation to generation : and so on until the following : 
 His name remaineth before the sun, and all the tribes of they-\1-\Q. 
 earth shall be blessed through Him : all nations shall call 
 Him blessed. Blessed be the Lord God of Israel, Who only 
 doth wondrous things, and blessed be the name of His glory 
 for ever and ever : and all the earth shall be filled with His 
 glory. Amen, Amen. And in other words of David, which 
 I have already cited, it is also stated, that He should come 
 
154 Trypho objects that God ' gwes not His Glory to another.' 
 
 Just, down from the highest heavens and return again to the 
 
 ^^"'''' same place, that you may be assured that God has come 
 
 down from above, and has been made man among men, and 
 
 that the Same will come again, when they who pierced Him 
 
 shall look upon Him and lament. They are as follows : 
 
 Ps. 19, The heavens declare the glory of God, and the firmament 
 
 ~ ' sheweth His handy-work. Day unto day uttereth speech, 
 
 and night unto night proclaimeth knowledge. There is neither 
 
 speech nor language, whose voices are not heard. Their 
 
 sound is gone out into all the earth, and their words unto the 
 
 ends of the world. In the sun hath He set His tabernacle ; 
 
 and He as a bridegroom coming out of His chamber, shall 
 
 rejoice as a giant to run His course. His going forth is 
 
 from the end of heaven, and His circuit unto th€ end of it ; 
 
 and there is nothing that shall be hid from the heat thereof." 
 
 God's 65. To this Trypho replied thus : " I am so overwhelmed 
 
 ftil?not ^y so many passages of Scripture, that I know not what to 
 
 given to g^y of that of Isaiah, in which God declares that He will 
 
 Ih. 42 give His glory to no other, saying, / am the Lord God; 
 
 ^' that is My Name ; and My glory and My powers I will not 
 
 give to another." 
 
 "If," I replied, "you stopped in this citation in simplicity, 
 and with no bad faith, so as not to recount what precedes, 
 or add what follows, you are excusable, but if you did so 
 from thinking yourself able to bring our conversation into a 
 difficulty, and to force me to assert that the Scriptures con- 
 tradict one another, you are in error: for I will never 
 venture either to think or to say such a thing. But if there 
 is any Scripture which can be urged as appearing to be 
 contrary to some other, for I am persuaded that such is 
 never really the case, I would rather confess that I do not 
 understand its meaning; and I should labour to persuade 
 those who undertake to prove the contradictoriness of the 
 Scriptures, to embrace the same opinion. How you meant 
 the citation which you have made, God knows ; but I will 
 recall it to your memory as it was spoken, that so you may 
 be sure, from this very passage, that God gives His glory to 
 His Christ alone ; and I will add, sirs, a few of the words 
 that precede and follow those which Trypho has quoted : I 
 will not produce those of a different section, but such only 
 
Answer from the context, ' to no other than Christ.' 155 
 
 as are united together in one, and do you give me Dial. 
 your attention : they are as follows: Thus saith the Lord' ^^^^^' 
 God, Who made the Heaven, and established it; fVhos—u. 
 founded the earth, and all that is therein, and gave breath to 
 the people upon it, and a spirit to them that walk on it. I 
 the Lord Thy God have called Thee in righteousness, and I 
 will hold Thine hand, and will make Thee strong. And I 
 have given Thee for a covenant of the people ; for a Light of 
 the Gentiles, to open the eyes of the bUnd, to bring out the 
 prisoners from the prison, and them that sit in darkness out 
 of the prison-house. I am the Lord God, That is My Name : 
 My glory will I not give to another, neither My powers to 
 graven images. Things which were from the beginning, 
 behold they are come to pass : they are new things which I 
 declare ; and before they are declared have been made 
 manifest to you. Sing unto the Lord a new song ; His power 
 is from the end of the earth. Ye that go down to the sea, 
 and sail therein, the isles, and the inhabitants thereof. 
 Rejoice, O wilderness, and the cities thereof, and the villages, 
 the inhabitants of Kedar shall rejoice, and the inhabitants of 
 the rock shall shout from the top of the mountains; they shall 
 give glory to God; they shall declare His power in the 
 islands. The Lord of Hosts shall go forth ; He shall tread 
 down war; He shall stir up jealousy, and He shall cry 
 against His enemies with strength.'''' 
 
 When I had concluded, I saidj " Do you understand, my 
 friends, that God says, that He will give His glory to Him 
 Whom He has made to be a light to the Gentiles, and to no 
 other: and not as Trypho says, that He will keep it to 
 Himself?" Said Trypho, "We understand this also; pro- 
 ceed therefore to the rest of your discourse." 
 
 66. Then I continued my conversation, from whence I Christ's 
 at first digressed', shewing that He was to be born of a^Yi^^^j, 
 Virgin, and that Isaiah had foretold that He should be so, foretold. 
 
 . " §• 43. 
 
 whose prophecy I repeated. It is as follows : And the Lord is, '^^ ' 
 spake unto Ahaz, saying. Ask thee a sign of the Lord thy lo— 16.- 
 God, in the depth, or in the height above. And Ahaz said, 
 I will not ask, neither will I tempt the Lord. And Isaiah 
 said. Hear ye now, O house of David; is it a small thing for 
 you to weary men, but will ye weary my God also? Where- 
 
156 Isaiah's prophecy of Christ horn of a Virgin. 
 
 JtrsT. fore the Lord Himself shall give you a sign. Behold, the 
 
 -■ Virgin shall conceive and hear a Son, and they shall call His 
 
 name Emmanuel. Butter and honey shall He eat, hefore He 
 shall know either to refuse the evil or choose the good: for 
 hefore the Child shall know evil or good, He shall refuse the 
 Is. 8, 4. evil and choose the good. For hefore the Child shall know to 
 call father or mother. He shall take away the strength of 
 Damascus, and the spoil of Samaria hefore the king of 
 Is. 7, Assyria. And the land which" thou ahhorrest shall he taken 
 ' from hefore hoth her kings; hut God shall hring upon thee, 
 and upon thy people, and upon thy father's house, days that 
 have not yet come upon thee, from the day that He took away 
 Ephraim from Judah, even the king of Assyria. Then I 
 added, that among the descendants of Abraham according to 
 the flesh, no one was ever born of a virgin, nor said to have 
 been so, except only this our Christ, as is plain to every one. 
 Trypho'a 67. To this Trypho replied, " The Scripture does not 
 tions" s^Jj ' Behold, a Virgin shall conceive and bring forth a Son,' 
 a°il but, ' Behold, a young woman shall conceive, and bring forth 
 tions. a Son:' what follows being as you have cited it; and the 
 proved'^ ^^°^® prophecy was spoken of Hezekiah, to whom sub- 
 needless sequent events befel in agreement with it. And as in the 
 fables of the Greeks it is related how Perseus was born of 
 Danae, who was a virgin, he whom they call Jupiter, showering 
 fiiiaav- on^ her in the form of gold; you, who state the same things as 
 these men, ought to be ashamed of yourselves, and should 
 rather confess this Jesus to be a man born of men ; and if 
 you can shew from the Scriptures that He is the Christ, 
 assert that He was held worthy of being chosen to be such, 
 §.49. from His having lived according to the law and perfectly", 
 but do not venture to utter your present marvels, lest you 
 be convicted of mere folly, like the Greeks." 
 
 To which T replied, " I would have you, Trypho, and all 
 men, convinced of this, namely, that even if you deride and 
 mock me, and say even worse things against me than these, 
 you will not move me from my resolution ; but from those 
 very words and facts which you think to bring forward to 
 confute me will I construct, with the testimony of the 
 Scriptures, the proof of all that I have asserted. But you 
 
 " The reading is restored from the formerjquotation, §. 43. 
 
 I 
 
 TOS. 
 
Christ not exalted for keeping the Mosaic Law. 157 
 
 do not act uprightly, nor as a lover of the truth, when you Dial. 
 endeavour to destroy those arguments on v^^hich we have^^Iil^i 
 hitherto mutually agreed, namely, that some of the Mosaic 
 commandments were given because of the hardness of your 
 nation's hearts ; for you said, that it was hecause of His having 
 lived strictly according to the Law that He was chosen to he 
 the Christ, if indeed He can be proved to be Christ at all." 
 
 " You confessed," said Trypho, " that He was circumcised, 
 and kept the other ordinances of the Law which are laid 
 down by Moses." "I confessed it," I said, "and I continue to 
 do so ; hut I did not say that He underwent all these rites, 
 as if He were justified by them; but that He might fulfil 
 that dispensation according to the will of His Father, Who 
 is the Creator of all things, and Lord and God. I also 
 confess, that He condescended to be made man, and to die 
 on the Cross, and to suffer all that your nation inflicted on 
 Him. But since, Trypho, you now dissent from the asser- 
 tions to which you previously agreed, tell me whether those 
 just men and Patriarchs before Moses, who kept none of 
 those ordinances which the Scripture proves to have been 
 first instituted and ordained by Moses, have salvation in the 
 inheritance of the blessed, or not ?" 
 
 " The Scriptures," he replied, " compel me to confess that 
 they have." 
 
 " I will ask you again," I said, " If God ordered your 
 fathers to offer their oblations and sacrifices because He had 
 need of them, or because of their hardness of heart, and 
 proneness to idolatry ?" 
 
 " The Scriptures," he answered, " compel me to answer 
 the latter also." 
 
 " And have those Scriptures also foretold that God had 
 promised to make a new covenant, beside the one which He 
 made at Mount Horeb ?" 
 
 He said, " They have." 
 
 " Was not that ancient covenant delivered to your fathers 
 with such fear and trembling, that they were unable to listen 
 to God?" 
 
 " It was," he said. 
 
 " Why then did God," said I, " promise another cove- 
 nant, which should be established, unlike the former, without 
 
158 S. Justin holds Trypho to his concessions. 
 
 Just, fear, and trembling, and lightnings; and which should shew 
 ^'^^'-what kind of a command and work God knew to be fitting 
 
 as perpetual, and adapted to the needs of all men on the 
 one hand, and yet what kind of an one He ordered as in 
 Exod. accordance with your people's hearts, as He hath also pro- 
 Je'r^li claimed by the Prophets, on the other?" 
 31.32;' "Those," said Trypho, "who are lovers of truth and 
 J^^_^2if'not contention, must necessarily agree to this in all par- 
 ticulars." 
 
 " I know not," said I, " how you can accuse others of 
 being lovers of contention, whilst you have so often shewn 
 yourself to be such in this discussion, frequently contra- 
 dicting what you had previously assented to." 
 Bad 68. " Because," said Trypho, " you undertake to prove 
 
 the Jews, a thilig which is incredible and almost impossible, that God 
 condescended to be born, and to be made man." 
 
 " If," I replied, " I had endeavoured to prove this by 
 human doctrines or arguments, you ought not to endure 
 me ; but if I have continually recited so many passages of 
 Scripture to this very effect, and entreated you to under- 
 stand them, you are but hard of heart as to knowing and 
 imderstanding the mind and will of God. But if you 
 determine always to remain the same, I shall thereby suffer 
 no injury, but I shall always hold what I did before I 
 began to converse with you, and shall leave you." 
 
 " Consider, my friend," said Trypho, " that you gained 
 these opinions with much labour and trouble, and it is right 
 that we should first test all that is, proposed to us, and then 
 should assent to whatever Scripture requires." 
 
 ", I do not wish," I replied, " that you should not take 
 every pains to examine into the subjects of our discussion, 
 but do not, when you have nothing else to offer, contradict 
 what y,ou before declared your assent to." 
 
 " We will endeavour," said Trypho, " to do as you say." 
 " In addition to the questions," said I, " which I have 
 already proposed, I now wish to ask you a few others, for 
 by these means I shall endeavour, without loss of time, to 
 conclude this discussion." 
 " Ask them then," said he. 
 " Do you think that there is any other to be worshipped, 
 
Divine generation of Christ. The Septuagint. 159 
 
 and called Lord and God in Scripture, except Him Who Dial. 
 created this Universe, and Christ, Who has been proved by '^"^''^' 
 so many passages of Scripture to have been made man ?" 
 
 " How," said Trypho, " can we say such a thing, since we 
 have held so long a discussion, as to whether there is any 
 other God except the Father alone ?" 
 
 " It is necessary," I said, " for me to ask you even this, 
 that I may know whether your opinion is different to that 
 which you have already admitted ?" 
 
 He said it was not. 
 
 " As then," I said, " you really agree to this, and to the 
 Scripture which says. Who shall declare His generation, Is.53,8. 
 ought you not to understand that He is not of human 
 generation ?" 
 
 " How then," he asked, " does the Scripture say by David, 
 that of his loins would God take to Himself a Son, and 
 confirm the kingdom to Him, and place Him upon the 
 throne of His glory ?" 
 
 " If this prophecy of Isaiah, Behold, a Virgin shall conceive, 
 was not spoken to the house of David," I replied, " but to 
 some other house of the twelve tribes, the matter might 
 perhaps admit of doubt ; but since it was spoken to the 
 house of David, that which was spoken to David himself by ' ChroD. 
 God in mystery, was explained, as to the manner of its 12.' 13'. 
 coming to pass, by Isaiah : unless you are ignorant, my !*• *"• 
 friends," I said, " that many of those sayings which were 
 spoken darkly, and in parables, or mysteries, or by sym- 
 bolic actions, were explained by the Prophets who came 
 after those who spoke or cited them." 
 
 " Certainly," said Trypho. 
 
 " If then I prove to you, that this prophecy of Isaiah was 
 spoken of this Christ of ours, and not, as you say, of 
 Hezekiah, shall I not make you ashamed of believing your 
 teachers in this point, who presume to affirm, that the 
 translation which your seventy elders made in the time of 
 Ptolemy the king of Egypt, is in some respects untrue ? for 
 whatever in the Scriptures appears to be in plain contra- 
 diction to their foolish and conceited opinion, they presume 
 to say was not written so; and whatever they can pervert 
 to a supposed adaptation to human afiairs, such they affirm 
 
160 Heathen fables are imitations of the Truth. 
 
 Just, to have been written not of our Jesus Christ, but of him of 
 Mart, . 
 whom they undertake to interpret them. The passage m 
 
 question, for instance, they teach you to have been spoken 
 
 of Hezekiah, in which, as I have said, I will shew that they 
 
 utter a falsehood; but the Scriptures which we allege to 
 
 them, and which plainly speak of Christ as about to suffer 
 
 and be worshipped, and as God, and which I have already 
 
 cited to you, they are compelled to admit to have been 
 
 indeed spoken of Christ, but they venture to assert that 
 
 ours is not the Christ, although they confess that He shall 
 
 come, and suffer, and reign, and be worshipped as God; 
 
 which I will also prove to be ridiculous and senseless. But 
 
 as I am first compelled to answer to what you have urged in 
 
 the way of ridicule ; to this I will first direct my reply, and 
 
 afterwards offer some proof of the remaining questions. 
 
 Heathen 69. " Be well assured then, Trypho," I continued, " that 
 
 imita- ^^^ '^^^J things which he who is called ' the devil' did in 
 
 tions of semblance of the truth, to be related by the Greeks, fas he 
 
 truth. . . . ^ 
 
 did also by the Egyptian magicians, and by the false pro- 
 phets in the time of Elias,) have fixed in me a firm know- 
 ledge and belief of the Scriptures ; for when they say, that 
 Bacchus, the son of Jupiter, was begotten of the connexion 
 which he held with Semele, and that he was the discoverer 
 of the vine ; and that when he was torn in pieces and killed, 
 he rose again, and ascended into heaven; in memory of 
 which they introduce wine" in their mysteries; do not I see 
 
 Gen. 49, that he has imitated that prophecy of the Patriarch Jacob, 
 
 ^' which I have already cited, and which is recorded by Moses? 
 
 and when they make mention of Hercules, the son of 
 
 Jupiter and Alcmene, as strong, and going all round the 
 
 world, then dying and ascending into heaven, do T not perceive 
 
 Ps.19,5. that this Scripture, in which it is said of Christ, Mighty as a 
 giant to run His course, is imitated in like manner ? And 
 when he introduces JEsculapius raising the dead, and healing 
 other ills, do I hot maintain, that he has in this also imitated 
 
 » The Mas. read ohas in the text, of the first Apology, §. 54. The Ben. 
 
 but have Svos (an ass) written in the editor considers, that, although an ass 
 
 margin, a reading which is followed by was sacred to Bacchus, ohos agrees 
 
 Grabe, Otto, and others, but against best with the context of both passages, 
 
 which the Benedictine protests both The other reading, however, bears a 
 
 here, and also in the parallel passage good sense. 
 
Christ the healing Fountain. 161 
 
 the prophecies about Christ ? But as 1 have produced no Dial. 
 passage of Scripture which shews that Christ should do^"^'*'^' 
 these things, I am compelled to remind you of one, from 
 which you may perceive how the Scripture foretold even to 
 those who were destitute of the knowledge of God, — I speak 
 of the Gentiles who had eyes and saw not, hearts and under- 
 stood not, and who worshipped images wrought out of 
 matter, — that they should renounce these idolatries, and put 
 their trust in this Christ. It is thus said, Be glad, O Is. 35, 
 thirsty wilderness, let the desert rejoice, and blossom as the ~ ' 
 lily : and the solitary places of Jordan shall blossom abun- 
 dantly, and rejoice. And the glory of Lib anus hath been given 
 unto it, and the excellency of Carmel. And my people shall 
 see the excellency of the Lord, and the glory of God. Be 
 ye strengthened, ye weak hands and feeble knees. Be com- 
 forted, ye fearful in heart; be strong, fear not. Behold, our 
 God recompenseth, and will recompense judgment ; He will 
 come and save us. Then the eyes of the blind shall be opened, 
 and the ears of the deaf shall hear. Then shall the lame 
 man leap as an hart, and the tongue of the stammerer shall 
 speak plain ; because water hath broken out in the wilderness, 
 and a stream in a thirsty land, and the parched ground shall 
 become as pools, and in the thirsty land there shall be a 
 spring of water. 
 
 " The fountain of living water which gushed out from 
 God in a land destitute of the knowledge of God, namely, 
 the land of the Gentiles, was this Christ, Who appeared even 
 in your nation, and healed those who were from their birth, 
 and according to the flesh, blind, and deaf, and lame, by 
 His word, making one to leap, another to hear, another to 
 see : raising the dead, and restoring them to life ; and 
 urging the men of those times by His works to acknowledge 
 Him. 
 
 " But they who saw these actions considered them to be 
 a magic phantasy, and presumed to call Him a magician 
 and deluder of the people: but He did these things in 
 order to persuade those, who were afterwards to believe in 
 Him, that if any who was afflicted with a personal blemish 
 should observe the doctrines which He delivered to them, 
 
162 The priests of Mithra imitate the Christian prophets. 
 
 Just. He would raise him up whole at His second coming, and 
 
 '- make him free from death, corruption, and pain. 
 
 The 70. " And when they who teach the traditions of the 
 
 ries^oT mysteries of Mithras say that he was born of a rock, and 
 Mithra. call the place a cave in which they are accustomed to 
 initiate his disciples, do I not see that they imitate the saying 
 Dan. 2, of Daniel, A stone was cut out of a great mountain without 
 hands? and the same in like manner with Isaiah, all of whose 
 'the words they have endeavoured to imitate: for they' have 
 spirits, contrived that discourses of righteousness in action should 
 be uttered even by these. But it is necessary for me to 
 cite to you the words of Isaiah, that you may know from 
 Is. .S3, them that this is so. They are, Hear ye that are far off 
 13—20. yjjidf J Jiave done ; and they that are near shall acknowledge 
 my might. The sinners in Zion have revolted. Fearfukiess 
 shall seize the wicked. Who shall discover to you the ever- 
 lasting place ? He that walketh righteously , that speaketh 
 uprightly, that hateth iniquity and unrighteousness, \ and 
 keepeth his hands clean from bribes ; that stoppeth his ears 
 from hearing the unjust judgment of blood, that shutteth his 
 eyes from seeing unrighteousness ; he shall dwell in the high • 
 cave of the strong rock. Bread shall be given him, and 
 his water shall be sure. Ye shall see the King in His 
 glory, and your eyes shall behold afar off. Your soul shall 
 meditate on the fear of the Lord. Where is the scribe? where 
 are the prudent ? where is he that counteth those that are 
 nourished, the small and great people ? With whom they 
 have not consulted, neither have they known the deepness of 
 their voice, so that they might not hear. A despicable people 
 whom he that hears cannot understand. 
 
 " It is plain that this prophecy speaks of the bread which 
 
 = 7roie7c. our Christ gave us to oifer", in commemoration of His 
 
 having taken flesh in behalf of those who believe in Him, 
 
 for whose sake He also sufiered ; and of the cup which He 
 
 3 EAxa- directed us to offer in the Eucharist^ for a remembrance of 
 purroi;.- jj.g ^^^^^^ 
 
 " That we shall see this King with glory this prophecy 
 declares, and its words assert that a people which was 
 foreknown as hereafter about to believe in Him, should 
 
The Jews have mutilated the Septuagint. 163 
 
 cultivate the fear of the Lord ; and the same prophecy has Dial. 
 also loudly aiErmed, that they who are considered to be '^^^"' 
 acquainted with the Scriptures, and who listen to the 
 Prophets, have no understanding of them. But when I 
 hear, Trypho, I said, of Perseus having been born of a 
 Virgin, I know that this is also a fabrication of that deceiver 
 the serpent. 
 
 71. " But I differ from your teachers, who do not allow. The 
 that the translation of the seventy Elders in the time of g?Pj'"^' 
 Ptolemy, the king of Egypt, was well done, and en- 
 deavour to make a translation" themselves. And I would 
 have you know, that they have wholly removed many 
 passages from the version made by those Elders that were 
 with Ptolemy, by which it was plainly proved, that He who 
 was crucified, was foretold as God, and man, and as about 
 to suffer death on the cross ; but as I know that your whole 
 nation denies these, I will not enter on such questions; 
 but I proceed to direct my investigation to those which are 
 still admitted by you. All that I have produced hitherto, 
 you have acknowledged, except that you oppose the words, 
 Behold, a Virgin shall conceive, and affirm that it is said. 
 Behold, a young woman shall conceive ; and I have under- 
 taken to prove, that this prophecy was not spoken of 
 Hezekiah, as you were taught, but of my Christ; and of this 
 I will afford proof." 
 
 Trypho replied, " First, I entreat you to inform us of 
 some of those passages, which you affirm to have been 
 wholly suppressed." 
 
 12. "I will do," I answered, "as you wish. From the Pas- 
 following explanation which Esdras made on the law of the f^^^ 
 Passover, they have erased this passage ; And Esdras said Madras 
 to the people, This Passover is our Saviour and refuge; awe? remiah" 
 if you have understood, and it has entered into your hearts, ^"P" 
 that we are about to humble Him on a standard'^, and after- by the 
 wards if we trust in Him, this place shall not be desolate for ''^"'^• 
 ever, saith the God of Hosts : hut if you believe Him not, nor 
 
 " Ed. Ben. observea, that this does Version remained in use amongst Jews 
 
 not mean a new translation of the who spoke Greek, 
 
 whole of the Old Testament, hut only P 'Ev o-Tj/ie/ij). Which St. Justin 
 
 of certain passages, as it is evident doubtless understood of the Cross. 
 
 from the next sentence, that the LXX See Apol. i. §. 60. p. 45. 
 
 M 2 
 
164 The Jewish mutilations of the Septuagint. 
 
 Just, listen to His teachinq, you shall he a laughingstock of the 
 
 Gentiles 1; and from Jeremiah, they have removed the 
 
 Jerem. following; I was like a guileless lamb that was brought to be 
 ' ' sacrifi,ced : they devised devices against Me, saying, Come, let 
 us cast a tree into His bread, and let us cut Him off from the 
 land of the living, and let His Name be no more remembered. 
 And as this passage of Jeremiah is still found in some copies 
 in the Jewish Synagogue, (for it was erased not long ago,) 
 since it is proved even by these words that the Jews took 
 counsel together about this Christ to put Him to death by 
 crucifixion, and He is spoken of, as- was foretold by Isaiah, 
 as led like a sheep to the slaughter, and is here shewn to be 
 like a guileless lamb: they are by these passages reduced to 
 such a difficulty, that they proceed to blaspheme Him. 
 And from the writings of Jeremiah in like manner, they 
 have removed the following; The Lord God remembered 
 His dead from Israel that slept in the earth of the sepulchre, 
 and He came down to them to preach His Salvation' - 
 Words 73. "And from the ninety-sixth Psalm of David they 
 Dressed ^^'^^ erased the few words. From the wood; for the passage 
 in Ps. which said. Tell it among the heathen, the Lord hath reigned 
 from the wood': they have reduced to. Tell it among the 
 heathen, that the Lord hath reigned. But it was never said 
 of any one of your nation, that he has reigned as God and 
 King over the heathen, except of this Man alone. Who was 
 crucified. Whom also the Holy Ghost, in the same Psalm, 
 states to have been saved by His resurrection, declaring 
 that He does not resemble the gods of the heathen, for 
 they are idols of devils. But that you may understand 
 what is said, I will recite the whole Psalm to you ; it is as 
 Ps. 96. follows ; sing unto the Lord a new song, sing unto the 
 Lord all the whole earth : sing unto the Lord, and bless His 
 Name ; shew forth His salvation from day to day ; declare 
 
 1 This passage is also given by miah.'' It is not found any where in 
 
 Lactantius, with a few verbal alter- our text. Bened. and Otto in loc. 
 
 aliens, in the 18th chap, of the 4th ' Ed. Ben. observes, that the Latin 
 
 Book of his Institutes. The Editors Fathers use this passage much, but the 
 
 are unable to say whence it comes. Greek do not quote it, unless perhaps 
 
 ' " St. Irenaeus cites the same pas- St. Barnabas, cap. 8. may allude to it, 
 
 sage, book iii. chap. 20. where he and possibly Celsus, as quoted by 
 
 ascribes it to Isaiah ; but in the 22d Origen, b. vi. p. 298. ' but every where 
 
 chap, of his 4th book he repeats it, and there it is the Tree of Life, and resur- 
 
 gives it, like St. Justin above, to Jere- rcetion from the Tree.' 
 
Application of the ninety -sixth Psalm. 165 
 
 His glory among the heathen, and His wonders among all Dial. 
 people. For the Lord is great, and greatly to be prnisp.fJ. • TavpH. 
 He is to be feared above all gods: for all the gods of the 
 heathen are devils, but the Lord made the heavens ; thanks- 
 giving and beauty are before Him ; holiness and magnificence 
 are in His sanctuary. Ascribe unto the Lord, ye kindreds 
 of the people, ascribe unto the Lord glory and honour; 
 ascribe unto the Lord the glory due unto His name. Bring 
 offerings, and enter into His courts. Worship the Lord in 
 His holy sanctuary. Let the whole earth he moved before 
 His face. Tell it among the heathen, The Lord hath reigned^. 
 For He hath made the world so fast that it shall not be 
 moved: He shall judge the people righteously. Let the 
 heavens rejoice, and let the earth be glad. Let the sea be 
 moved, and the fulness thereof. The fields shall rejoice, and 
 all that therein is. All the trees of the wood shall rejoice 
 before the Lord : for He cometh, for He cometh to judge the 
 earth. He shall judge the world with righteousness, and the 
 people with His truth." 
 
 Trypho then said, " Whether our rulers have taken away 
 any thing from the Scriptures, as you assert, God knows, 
 but such a thing appears incredible." 
 
 •' Incredible indeed," I said. " It is more horrible than 
 the making of the calf, which they did when filled with 
 manna upon earth, and than sacrificing their children to 
 devils, or than their slaughter of the Prophets. But you 
 appear to me," I said, "not to have heard those Scrip- 
 tures which I have mentioned as having been suppressed by 
 them ; but those many passages which have been already 
 cited, together with others which you have retained, and 
 which I will now repeat to you, are more than sufficient to 
 prove the points in question." 
 
 74. Said Trypho, "We know that you cited them forExpla- 
 our sakes and at our desire ; but that Psalm which you last p^fgg" 
 quoted from David does not appear to me to be spoken of 
 any other than the Father Who made the heavens and the 
 earth ; but you assert that it applies to Him Who has been 
 
 t Ben. remarks tbat St. Justin probably here in-serted the words, "-from the 
 wood." 
 
1—3. 
 
 166 Applications of the ninety-sixth Psalm. 
 
 Just, subject to sufferings, and Whom you endeavour to prove to 
 
 ^^^- be Christ." 
 
 " Attend to me," I said, " I beseech you, as I repeat the 
 very words which the Holy Ghost has used in this Psalm, 
 and you will see that I have not spoken erroneously, and 
 that we^ are not, in truth, beguiled; and thus you may be 
 able when by yourselves to understand many other of the 
 
 Ps. 96, sayings of the Holy Ghost. sing unto the Lord a new song ; 
 sing unto the Lord all the whole earth. Sing unto the Lord, 
 and bless His name. Shew forth His salvation from day to 
 day, His wonders among all people. Thus He commands 
 those throughout the whole earth who know this mystery 
 of salvation, that is the sufferings of Christ, through which 
 He saved them, to sing and praise the Father of all things 
 unceasingly; knowing that He is worthy of praise, and is 
 terrible, and is the Maker of heaven and earth, Who 
 ordained this salvation for the race of man, namely. Him 
 Who, after His crucifixion and death, was held worthy by 
 
 Deut. Him even of reigning over the whole world^. ... Of the land 
 
 ^^'^^~into which he enters; and they will forsake Me, and break My 
 
 ° The Msa. Iiave 'ye,' but Ben. which He promised to lead your fathers, 
 
 shews by reference to §. 9. that it for He spoke thus : " This people will 
 
 should be ' we.' go a whoring after the gods of the 
 
 " The first day's Dialogue appears strangers of the land whither they go 
 
 to end and the second day's to begin at to be among them, and will forsake 
 
 or about this passage, because in §. 78. Me," &c. 
 
 St. JuBtin alludes to what be had said These reasons, especially the first, 
 
 yesterday, and there is no break be- are not without weight, but, on the 
 
 tween this section and that, but all is other hand, it would scarcely appear 
 
 continuoas. The question then is, how probable that St. Justin would have 
 
 much of the Dialogue is here lostP given no indication whatever of the 
 
 Most of the commentators suppose the point at which the first day's conference 
 
 hiatus to be considerable, but the Bene- ended, and that of the second day 
 
 dictine thinks that a few words are all began, but have left each of his readers 
 
 that is wanting; 1st, because St. Justin to find it out for himself as he best 
 
 is still occupied with the digression on could. 
 
 the words of Isaiah vii. 14. 'Behold, Experience has proved the uselessness 
 
 a Virgin shall conceive and bear a Son,' of attempting to supply exactly what 
 
 begun at §. 66. And 2d, because he is lost, but it appears probable, to 
 
 conceives the quotations from Deute- speak generally, that the omission 
 
 ronomyxxxi.in§.74.andExodusxxiii. may have consisted of the conclusion 
 
 in §. 75, to form part of the same argu- of the first day's discussion, of the 
 
 ment, the whole conolading in §. 76, renewal of the conversation and re- 
 
 with the assertion of St. Justin, that turn to the subject in hand next 
 
 Christ was foretold as about to suffer, morning, and of a few words to connect 
 
 and afterwards to reign. He proposes the passage from Deuteronomy with 
 
 to restore the mutilated passage as what had been said immediately before ; 
 
 follows: " Christ was held worthy by the whole of which might have been 
 
 Him even of reigning over the whole comprised in about half a section, 
 world, as appears from the land into 
 
Jesus the umevealed name of God. 167 
 
 covenant, which I made with them in that day. And I Djal. 
 will forsake them, and I will hide My face from them; and^-^^^^ 
 there shall he a devouring, and they shall find there many 
 evils and tribulations. And one shall say in that day, These 
 evils are come upon me, because the Lord my God is not 
 amongst us. And I will surely hide My face from them in 
 that day, for all the evils which they have wrought, in that 
 they have turned unto other gods." 
 
 End of first day's conference, 
 
 75. "And in the book of Exodus it is mystically Name of 
 signified by Moses, as we also know, that the name ofy^™^g_ 
 God, which he says was not revealed to Abraham nor toExod, 
 Jacob, was Jesus; for it is thus written. And the Lordly, 
 said unto Moses, Say unto this people. Behold, I send My 
 Angel before thy face, to keep thee in ihe way, and to 
 bring thee into the land which I have prepared for thee. 
 Observe Him, and obey His voice; do not rebel against 
 Him, for He will not pardon thee, for My name is in 
 Him. Who was it that brought your fathers into the 
 
 land ? Consider now at length that he who received the 
 additional title of Jesus' [Joshua], was before called Auses'iijo-oCj, 
 [Hosheay] ; for if you comprehend this, you will also soon g^^^^^ 
 perceive, that the name of Him Who said to Moses, My 3, 21. 
 name is in Him, was Jesus. For He was also called Israel, 
 and He changed Jacob's name to the same. But that the 
 Prophets who are sent by God to proclaim His will are 
 called the Angels and Apostles of God, is shewn in Isaiah ; 
 for Isaiah says. Send me"; and that he whose name was^vLS. 
 changed to Joshua was a great and mighty prophet, is plain 
 to all. If therefore we know that God has appeared in so 
 many forms to that^ Abraham, and to Jacob, and to Moses, 
 how can we doubt and disbelieve that, according to the will 
 of the Father of all things, He could be made man also of 
 the Virgin, and especially when we have so many passages 
 of Scripture, from which we may plainly perceive, that this 
 has been according to the will of the Father. 
 
 76. "And when Daniel calls Him who received the Eternal Messiah 
 
 proved 
 y Joshua, before he was chosen to 47- Hebrews 4, 8. And see §. 113. 0iviDs. 
 spy out the promised land, was called of this dialogue. 
 
 Oshea, but Moses then changed his » Sylb. would read ^Keiyoy, " that 
 name to Joshua or Jehoshua, Greek that God has ap. . . . to Abraham &c." 
 Jesus. Numbers 13, 16. Acts 7, which is probably right. 
 
168 Divinity and Humanity of Christ. 
 
 Just. Kingdom, one like the Son of Man, does he not signify the 
 Mart. ^^^^ thing ? For the words, like the Son of Man, shew that 
 
 13. ' He should appear, and be made man, but that He should 
 
 Dan. 2, jj^j. ^g of human seed ; and when he calls Him, a Stone cut out 
 
 without hands, he declares the same thing in a figure; for 
 
 to say that He is cut out without hands, shews He is not a 
 
 ' See human production, but is of the will' of God the Father of 
 
 note*g,' ^'^ things, who sendetb Him forth. These words of Isaiah 
 
 also. Who shall declare His generation? shew that He 
 
 has a generation that is ineffable; for no one who is a man 
 
 of men has a generation that cannot be declared; and are 
 
 not those words of Moses, He shall wash His robe in the 
 
 Mood of the grape, that, as I have already often affirmed to 
 
 you, which He has mystically foretold ? He foretold that 
 
 He should have blood, but not of men, as it is not man 
 
 who engenders the blood of the grape, but God ; and when 
 
 lsa,9,6. Isaiah called Him, The Angel of the great Counsel, did he 
 
 not foretell that He should be a Teacher of those things 
 
 which He taught when He did come? For the great 
 
 things which the Father had purposed to do to those who 
 
 either were or should be pleasing to Him, and to all who 
 
 revolted against His will, angels and man alike, He alone 
 
 Matt. 8, taught without disguise, saying. They shall come from the 
 
 ^'" • east and from the west, and they shall sit down with Abraham, 
 
 and Isaac, and Jacob in the kingdom of heaven: but the 
 
 children of the kingdom shall be cast out into outer da/rkness. 
 
 Matt. 7, And, Many shall say to Me in that day. Lord, Lord, have 
 
 ^^' ^- we not eat, and d/rank, and prophesied, and cast out devils 
 
 Lakeis, in Thy Name ? And I will say unto them. Depart from Me. 
 
 Matt. 7, A-nd in other words, in which He will condemn those who 
 
 se\.^* are unworthy to be saved, He has declared that He will 
 
 Matt, say. Depart ye into outer darkness, which the Father hath 
 
 25, 41. prepared for the devil and his angels. And again in other 
 
 Luke] 0, words He has sdid, I give you power to tread on serpents, 
 
 and scorpions, and venomous insects, and over all the power 
 
 of the enemy. And now we who believe in Him Who was 
 
 crucified under Pontius Pilate, Jesus our Lord, exorcise 
 
 all evil spirits, and have them in subjection to us*. 
 
 » Many other primitive writers as- philus of Antioch to Autolycus, book 2. 
 sert the same thing; e. g. St. Theo- §. 8. page 354. Ed. Ben. of St. Justin 
 
His sufferings. 169 
 
 For if it were obscurely told by the Prophets that Christ Dial. 
 should suffer, and afterwards should have rule over all "''^^' 
 things, it was still impossible for any to comprehend it, 
 until He convinced His Apostles that these things were 
 expressly foretold in the Scriptures. For He declared 
 before His crucifixion. The Son of Man must suffer many Mark 8 
 things, and he rejected of the Scribes and Pharisees, and he ?^v „ 
 crucified, and rise again the third day. And David foretold, 22. 
 that before the sun and the moon He should be born of the 
 womb, according to the will of the Father, and declared Ps. 72, 
 that being Christ^ He should be a mighty God, and should 3'' ' 
 be worshipped." 
 
 77. Trypho replied, " I admit to you, that passages such Christ 
 as these and so numerous are sufficient for our conviction ; ?1^ ?''^^' 
 but I wish you to observe, that I request of you the foretold? 
 explanation of that passage which you have often promised : 
 proceed therefore, that we may know how you prove it to 
 have been spoken of this Christ of yours ; for we affirm it 
 to have been foretold of Hezekiah." 
 
 "I will do this," I replied, "as you wish; but do you 
 first prove to me that it was said of Hezekiah, that Before 
 He had knowledge to cry, father, or mother, He took of 
 the power of Damascus, and the spoil of Samaria, before 
 the king of Assyria; for it will not be allowed you to 
 explain it as you wish, that Hezekiah made war on 
 Damascus or Samaria, in presence of the king of Assyria : 
 for the prophecy said. For before the Child shall haveua,.8,i. 
 knowledge to cry, father, or mother. He shall take of 
 the power of Damascus, and the spoils of Samaria, in the 
 sight of the king of Assyria ; for if the Spirit of Prophecy 
 had spoken this without the addition of the words, Before 
 the Child knows how to call, mother, or father, He 
 shall take of the powers of Damascus, and the spoils of 
 Samaria; and had only said, "she shall bring forth a son, 
 and He shall receive the power of Damascus, and the spoils 
 
 Martyr. TertuUiaa in the 23d chap. ^ Ben. observes, that Ps. 45, 7. is 
 
 of his Apology, page 22, Paris, 1664. the passage intended. See Apol. ii. 6. 
 
 and St. Cyprian to Demetrian, p. 133. where he insists on the meaning of the 
 
 Fell, and Epistle 69, page 290, with name Christ, 
 others. And see on §. 85, 
 
170 The sufferings that are foretold by the Prophets 
 
 Just, of Samaria," you might say that because God foreknew that 
 ^±^i^ He should take these things, He had therefore foretold it ; 
 but now the prophecy speaks with this addition, Before 
 the Child knows how to cry, father, or mother, He shall 
 take the power of Damascus, and the spoils of Samaria : and 
 you cannot prove that this ever befell any one of the Jews ; 
 but we can shew that it was fulfilled in our Christ ; for as 
 soon as He was born. Magi from Arabia presented them- 
 selves before Him, and worshipped Him, who first came to 
 Herod, then king of your country, whom Scripture for his 
 ungodly and lawless disposition terms king of the Assyrians. 
 For you are aware," I said, " that the Holy Ghost often 
 speaks in parables and by comparisons, as He has done 
 Ezek. indeed to all the people in Jerusalem, often saying to them, 
 J6> 3. j'f^y father was an Amorite, and thy mother a Hittite. 
 Pro- ^^- ""This King Herod learned from the elders of your 
 
 phecy people, when the Magi came to him from Arabia and said, 
 by the "From the star which has appeared in the East, we know that 
 •'^^S'- a King is born in thy country, and we are come to worship 
 Him," that (Christ was born) in Bethlehem ; for they said, 
 Micah " It is thus written in the Prophet, And thou, Bethlehem, in 
 Matt. 2 the landofJudah, are not the least among the Princes ofJudah; 
 5. 6. yo^ Qut of thee shall come a Governor, that shall rule My 
 people." Now these Magi, who came from Arabia to Beth- 
 lehem, worshipped the Child, and brought Him gifts, gold, 
 frankincense, and myrrh; and then they were commanded 
 by a revelation, after they had worshipped Him in Beth- 
 lehem, not to return to Herod. 
 
 " And Joseph, who was betrothed to Mary, wishing at first 
 to put her away, supposing her to be with child by com- 
 merce with some man, that is by fornication, was com- 
 manded in a vision not to do so, the angel who appeared to 
 him telling him, that what she had conceived was by the 
 Holy Ghost ; then being afraid, he did not put her away ; 
 but when there was an enrolment in Judaea, which was then 
 first made under Cyrenius, he went up from Nazareth, 
 where he lived, to Bethlehem, of which place he was, to be 
 
 ■: This section being very confused reader to gather the author's meaning 
 and full of digressions, we have printed with the least trouble to himself, 
 it in such a manner as to enable the 
 
were fulfilled in Christ, and not in HezeMah. 171 
 
 enrolled, for he was by birth of the tribe of Judah, which Dial. 
 dwelt in that country. Tbyph. 
 
 " Then he was commanded, together with Mary, to go into 
 Egypt, and there to remain with the Child until they 
 should be again warned to return to Judaea. 
 
 " The Child then having been born in Bethlehem, when 
 Joseph could find no place in the village where he might 
 lodge, he put up in a cave which was near the village ; and 
 when they were there, Mary brought forth the Christ, and 
 laid Him in a manger, where the Magi, who came from 
 Arabia, found Him. 
 
 " But I have already mentioned to you," I said, " how 
 Isaiah foretold even the token of the cave ; but for the sake 
 of those who have joined us to-day, I will repeat the passage 
 again." Whereupon I cited the passage which I have already 
 transcribed from Isaiah; on which I said, "from these words ■ 
 the priests of the mysteries of Mithras are urged by the 
 devil to say, that in a place which they call a cave, their 
 converts are initiated by them''. 
 
 "When then the Arabian Magi did not come back to 
 Herod as he requested, but returned to their own country, 
 as they were commanded, by another way; and when 
 Joseph, with Mary and the Child, had gone into Egypt, as 
 they also were directed by Revelation, [the king,] not know- 
 ing the Child whom the Magi had come to worship, com- 
 manded that all the children absolutely which were in 
 Bethlehem should be slain. And this also was foretold by 
 
 * Ed. Ben. observes, that those who fire, and the lite; and TertuUian, in 
 
 were initiated into the mysteries of his De Corona, describes the manner of 
 
 Mithras, were supposed to be initiated initiation in the cave, as referred to by 
 
 by JVIitbras himself, aad that the priests St. Justin. 
 
 would say it was so. And he therefore Dr. Hyde however,in the 4th chapter 
 
 proposes to read " him" for " them" in of his learned and valuable work, " His- 
 
 the text, which is probably right, toria Keligionis veterum Persarum," 
 
 Mithras was the Sun, and Suidas tells says, that the Greeks and Romans 
 
 us, that his votaries were initiated by borrowed the worship of Mithras from 
 
 the practice of different kinds of tor- the Persians, and perverted it ; offer- 
 
 ture, by which they proved themselves ing genuine worship to it as to a Divi- 
 
 holy and without passion, (iiriov kbX nity (which the Persians did not) with 
 
 avadri.) St. Gregory of Nazianzura, in human sacrifices. He mistrusts Ter- 
 
 hisSd Oration, alludes to the same; and tuUian's account, saying, "in deteriorem 
 
 Elias of Crete, in his Annotations upon sensumtrahit;" and he affirms, that the 
 
 it, says, that those tortures (which some tortures were all Roman additions to 
 
 state to have been eight, others twelve, the original worship, the religion of 
 
 and others again as many as eighty in Zoroaster strictlyforbidding every thing 
 
 number) consisted of hunger, thirst, of the sort, 
 scourging, burning or branding with 
 
172 Prophecies fulfilled of Christ. 
 
 Just. Jeremiah, the Holy Ghost speaking thus by him, A voice 
 ^±^Ii was heard in Ramah, weeping and great mourning; Rachel 
 31, 15! weeping for her children, and she would not he comforted, 
 because they are not. Through the voice then which was to 
 be heard from Ramah, that is, from Arabia, (for there is 
 even now a place in Arabia called Ramah,) weeping was to 
 fill the place where Rachel, the wife of the holy Patriarch 
 Jacob, whose name was changed to Israel, was buried, that 
 is, Bethlehem, the women weeping for their children that 
 were slain, and having no comfort, because of that which 
 had happened to them. 
 Is. 8 4. "For this saying of Isaiah, He shall take the power of 
 Damascus and the spoils of Samaria, signifies that the 
 power of the evil demon, who inhabited in Damascus, 
 should be overcome by Christ, as soon as He was born, 
 which we see to have come to pass ; for the Magi who had 
 been led as spoils to all the evil actions which were done by 
 that wicked spirit, in coming and worshipping Christ, shewed 
 themselves revolters against the power that made them his 
 spoils ; which power the Scripture has signified to us by a 
 parable to be dwelling in Damascus. And as it is a sinful 
 and unjust one, it is well termed by parable Samaria. But 
 that Damascus both was and is a part of the land of Arabia, 
 although it is now attached to that which is called Syro- 
 Phcenicia, none of you can deny. So that it would be well 
 for you, my friends, to learn what you do not understand 
 from those who have grace from God, that is, from us 
 Christians, and not every way endeavour to defend your 
 own doctrines, dishonouring those of God. Wherefore 
 has this grace been also transferred to us, as Isaiah says in 
 Is. 29, the following words. This people draweth near Me, with 
 ^^' ^*" their lips they honour Me, but their heart is far from Me. 
 But in vain do they worship Me, teaching the commandments 
 and doctrines of men. Therefore, behold, I will proceed to 
 transplant this people, and I will transplant them. And I 
 will take away the wisdom of their wise, and will bring to 
 nothing the understanding of their prudent." 
 Apo- 79. Then Trypho grew somewhat angry ; but, still re- 
 
 g'^^ ° specting the Scriptures, as was shewn by his countenance, 
 angels, gaid to me, " The words of God are holy ; but your ex- 
 
Proof of the existence of evil Angels, 173 
 
 planations of them are forced, as appears from the inferences Dial. 
 which you have drawn ; or rather are blasphemous; for you ^''^^' 
 affirm, that the angels have done evil, and revolted from 
 God." 
 
 Then I answered, in a more suppressed tone of voice, 
 wishing to induce him to listen to me, " I admire. Sir, this 
 reverence of yours, and I wish that you had the same dis- 
 position towards Him whom the angels are said to serve; 
 as Daniel says, He was brought as the Son of Man to the Dan. 7, 
 Ancient of Days, and all dominion was given Him for ever 
 and ever. But that you may know, Sir, I said, that we 
 have not made this explanation which you blame on our 
 own responsibility, I will give you a proof from Isaiah ; for 
 he says that the evil angels have inhabited and do still inhabit 
 Tanais in the land of Egypt ; his words are as follows ; Woe Isa. 30, 
 to the rebellious children. Thus saiih the Lord, Ye have taken 
 counsel, but not by Me : and have entered into covenant, but not 
 by My Spirit, that ye may add sin to sin : doing evil, that ye 
 may go down into Egypt, {and have not asked at My mouth,) 
 to strengthen themselves in the strength of Pharaoh, and to 
 cover themselves with the shadow of the Egyptians. There- 
 fore shall the shadow of Pharaoh be your shame, and a 
 disgrace to those who trust in the Egyptians. For there 
 are in Tanais princes, wicked angels. In vain shall they 
 labour with a people, which shall not help nor profit them, 
 but shall be their shame and reproach. Zacharias also 
 says, as you yourself have observed, The devil stood at the Zech. 3, 
 right hand of Jesus [Joshua] the priest to resist him ; and ^' ^' 
 the Lord said. The Lord that hath chosen Jerusalem rebuke 
 thee. And again it is written in Job, as you also said. The job 1,6. 
 angels came to stand before the Lord, and the devil came^'^' 
 with them. And we find it written by Moses in the be- 
 ginning of the book of Genesis, that the serpent deceived 
 Eve, and was cursed ; and we know, that in Egypt the 
 magicians acted in imitation of those miracles which God 
 wrought by His faithful servant Moses. And David says, 
 as you know, that the gods of the heathen are devils," Ps.9C,5. 
 
 80. To this Trypho replied, " I have said to you. Sir, 
 that you take pains on every point to be secure, by keep- 
 ing close to the Scriptures. But tell me truly, do you 
 
174 JustirCs belief of the Millennium. 
 
 JosT. confess that the place Jerusalem shall he built again, 
 j^j — '- and look that your people shall be gathered together, and 
 Milien- live in rejoicings with Christ, and the Patriarchs, and the 
 not held Prophets, and those of our nation, or such as became 
 by all. proselytes to us before the coming of your Christ ? or did 
 you betake yourself to this admission, that you might 
 appear to have the better of us in this discussion ?" To this 
 I replied, " I am not so unhappy, Trypho, as to speak other- 
 wise than as I think ; and I have already confessed , to you, 
 that I and many others believe that this will come to pass", 
 as you also assuredly know. And I have signified that 
 there are at the same time many of a pure and devout 
 Christian mind, who are not of the same opinion; for, as 
 for those who are called Christians, but are in reality godless 
 and impious heretics, 1 have already proved that they 
 teach all that is blasphemous, and atheistical, and foolish. 
 But that you may know that I do not say this only before 
 you, I will compose a work of our whole conversation, as 
 far as I am able, in which I will insert my confession of this 
 which I admit to you; for I do not wish to follow men 
 or human doctrines, but God and His doctrine ; for if you 
 have held converse with any who are called Christians but 
 do not confess this, but even presume to blaspheme the God 
 of Abraham, and the God of Isaac, and the God of Jacob ; 
 who also say that there is no resurrection of the dead, but 
 as soon as they die their souls are taken up into Heaven : do 
 not imagine them to be Christians ; as no one who thinks 
 rightly would consider the Sadducees, or the kindred 
 heresies of the Genistae, and Meristse, and the Galileans, 
 and the Hellenians, and the Baptist Pharisees', to be 
 Jewss, (hear me I entreat you without ofience, as I only 
 speak what I think,) but such as are only called Jews and 
 the children of Abraham, who confess God with their lips, 
 
 = On the early opinions about the except their onepoint of dailyoblations. 
 
 Millennium, and the Traditione La- He says, they differed from the Sad- 
 
 treia, see Note D. Oxf. Tr. p. 120 on ducees about the Kesurrection. Hence 
 
 Tertnllian's Apology,,§. 48, p. 101. they may have been spoken of as a 
 
 f So it is in the Text. Ben. would sect of Pharisees. This would have 
 
 read Baptists and Pharisees. But this made the pure Pharisees orthodox by 
 
 would leave scarce any of those to be implication. 
 
 counted orthodox. S. Epiphanius says, s Eusebius and St. Epiphanius men- 
 
 the Hemero-Baptists had the same tion seven sects of Jews, to three of 
 
 opinions as the Scribes and Pharisees, which they give the same appellations 
 
The Millennium supposed to have been foretold by Isaiah. 175 
 
 as He Himself proclaims, whilst their hearts are far from Dial. 
 Him. But I, and all other Christians whose belief is in every '^"■^^^- 
 respect correct, know that there will be both a resurrection 
 of the flesh, and a thousand years in Jerusalem, which will'!?"!'" 
 then be rebuilt, adorned, and enlarged, as" the Prophets from 
 Ezekiel, Isaiah, and others declare. turi^" 
 
 81. "For of this thousand years Isaiah speaks thus, Pro- 
 For there will be a new heaven and a new earth; and the^fl^l?^^ 
 former shall not be remembered, nor come into mind, but they a°d St. 
 shall find joy and gladness in it, which things I create ; for, j -g, „ 
 behold, I make Jerusalem a rejoicing, and my people a joy, to end. 
 and I will rejoice in Jerusalem, and I will joy in my 
 people. And the voice of weeping shall be no more heard in 
 her, nor the voice of crying. And there shall be no more 
 there an infant of days, nor an old man that shall not fulfil 
 his days : for the child shall be an hundred years old ,- but 
 the sinner that dieth, bei7ig an hundred years old, shall also 
 b£ accursed. And they shall build houses, and themselves 
 inhabit them; and shall plant vineyards, and themselves 
 shall eat the fruit of them, and drink the wine. They shall 
 not build, and others inhabit; they shall not plant, and 
 others eat. For according to the days of the tree of life, 
 shall the days of My people be : the works of their labours 
 shall be multiplied. My elect shall not labour in vain, nor 
 bring forth children for a curse : for they shall be a righteous 
 seed, and blessed of the Lord, and their offspring with them. 
 And it shall come to pass, that before they call, I will hear 
 them ; and whilst they are yet speaking, I will say. What is 
 
 as St. Justin in the text. Baptists or aiders tlie Genists to be such as confess 
 Hemero-Baptists, Pharisees, and Sad- the world to be governed by God, 
 ducees, and they are supposed to allude " Generatim;" and the Merists he 
 to the other four here spoken of by supposes to mean those who believe 
 St. Justin under other names. It is in a particular Providence, extending 
 uncertain who the Genistse and Merisfae to individuals. The Galileans were 
 were. Isidore says, " the former were derived from Judas of Galilee, Acts 
 so called, as being derived purely from v. 37. Of the Hemero-Baptists some 
 Abraham ; the latter, because they account is given in Mosheim de 
 ' separated' the Scriptures, and did not Rebus, o. 2. §. 9. p. 43. On the 
 receive all the prophets. At Babylon Pharisees and Sadducees, see Jose- 
 some of the Israelites forsook their phus, Antiquities, bk. 18. chap. 1. and 
 wives, and took Babylonish women, the following chapters of Mosheim. 
 Those who did not act thus, on their Of the Hellenians nothing certain is 
 return took the name of Genistse, to known. Sealiger thinks that they were 
 shew that their descent was without derived from the heresiarch Helle- 
 stain." (Otto.) The Benedictine con- nius. 
 
176 The term a thousand years, used mystically. 
 
 Just, it ? Then the wolves and the lambs shall feed together; and 
 Mart. . j a ' 
 
 -^ '- the lion shall eat straw like the bullock ; and the serpent 
 
 shall eat earth like bread. They shall not hurt nor destroy 
 in my holy mountain, saith the Lord. From what is said 
 then," I continued, " in these words. According to the days 
 of the tree of life, shall the days of My people be, the works 
 of their labours, we understand Him to speak in a mystical 
 manner of a thousand years; for when it was said to 
 Gen. 2. Adam, • In the day that he eateth of that tree, in the same 
 he shall die,' we know that he did not fulfil a thousand 
 Ps.90,3. years ; and we know that the words. The day of the Lord 
 is as a thousand years, brings us to the same point ; and 
 moreover, a teacher of ours whose name was John, 
 one of the twelve Apostles of Christ, foretold in a 
 Rev. 20, Revelation which was made to him, that those who 
 ~ ■ believe in our Christ should pass a thousand years in 
 Jerusalem; and that after that there should be an uni- 
 versal, and in a word an eternal resurrection of all men 
 together, and then the judgment : as our Lord also has 
 Luke20,said, They shall neither marry, nor be given in marriage; 
 but shall be equal unto the angels, and shall be the children 
 of God, being the children of the resurrection. 
 Pro- 82. "For prophetical gifts remain with us even to this 
 
 now^ time, from which you ought to understand, that those 
 with which were formerly lodged with your nation, are now 
 tians.' transferred to us. For as there were false Prophets in the 
 time of your holy Prophets, so have we now many false 
 teachers, of whom our Lord has forewarned us to beware. So 
 that we are deficient in nothing, being assured that He did 
 foreknow all that should happen to us after His resurrection 
 from the dead, and ascent into Heaven ; for He said that we 
 should be put to death, and hated for His Name's sake, and 
 that many false Prophets and false Christs should come in 
 His Name, and should deceive many; which has also come to 
 pass: for many have perversely taught, and teach even now, 
 godless, blasphemous, and unrighteous things in His Name, 
 with those which are put into their minds by that spirit of 
 uncleanness the devil ; whom we endeavour to persuade, as 
 we do you, not to suffer themselves to be deceived, knowing 
 that every one who is able to speak the truth, and does not 
 
Propheeies fulfilled by Christ and not hy Henekiah. 177 
 
 speak it, shall be condemned by God, as God Himself Dial. 
 declares by Ezekiel, saying, [ have set thee a watchman ^J^I^5: 
 unto the house of Judah. If the wicked man shall sin, and 17— 19.' 
 thou hast not warned him, he indeed shall perish in his sin, 
 hut his blood will I require at thine hand ; hut if thou hast 
 warned him, thou shalt be guiltless. We endeavour there- 
 fore to converse with you according to the Scriptures from 
 fear, but not from avarice, or the love of glory, or of plea- 
 sure ; for no one can accuse us of any of these things, nor 
 do we wish to live like the rulers of your people, whom 
 God thus reproaches, saying, Your princes are companions U.l, 23. 
 of thieves, they love gifts, and follow after rewards. But if 
 you know of any such as these even among us, yet do not 
 on that account blaspheme Christ and the Scriptures, and 
 strive to misinterpret them. 
 
 83. " For this passage. The Lord said unto my Lord, Sit Ps. 1 10. 
 Thou on My right hand, till I make Thine enemies Thy^^°^^°^ 
 footstool, your teachers have presumed to explain as if it^iah. 
 jvere spoken of Hezekiah, as if it were commanded him to 
 sit on the right side of the Temple, when the king of 
 Assyria sent to threaten him, and it was signified by Isaiah 
 that he should not fear him. 
 
 " Now that Isaiah's words were thus fulfilled we know, 
 and that the king of Assyria was turned aside from warring 
 on Jerusalem in the days of Hezekiah, and that an angel of 
 the Lord slew one hundred and eighty-five thousand of his 
 host in the camp we also know and acknowledge, but that 
 this Psalm was not spoken of him is evident ; for it runs 
 thus. The Lord said unto my Lord, Sit Thou on My right See 2 
 hand, till I shall make Thine enemies Thy footstool. He ^'3^"' 
 shall send the rod of power wpon Jerusalem, and He shall'Pn.iio, 
 rule in the midst of Thine enemies. In the beauty of Thy ~ ' 
 saints, before the morning star I have begotten Thee; the 
 Lord hath sworn and will not repent. Thou art a Priest for 
 ever after the order of Melchizedek. Who is there that will 
 not confess that Hezekiah was not a priest for ever after 
 the order of Melchizedek? And who is there that does 
 not know that he was not the deliverer of Jerusalem ? And 
 who is ignorant that he did not send the rod of power into 
 Jerusalem and reign in the midst of his enemies, but that 
 
 N 
 
178 The Jews misunderstand the Virgins conception. 
 
 Just, it was God, wlio turned them away from him when he was 
 ^mourning and lamenting? But our Jesus, though He has 
 
 not yet come in glory, has sent forth the rod of power into 
 Jerusalem, the word of calling and repentance to all nations, 
 P8.96,5. over whom the devils had rule, as David says. The gods of 
 the heathens are devils. And that mighty word of His per- 
 suaded many to forsake the devils whom they used to serve, 
 and to helieve in the omnipotent God through Him, because 
 the gods of the heathen are devils": and this passage. In the 
 beauty of the saints from the womb have I begotten Thee before 
 the morning star, was spoken to Christ, as I have shewn. 
 The 84. " And this passage. Behold a Virgin shall conceive 
 
 Isaiah o,nd bear a Son, was spoken of Him. For if He, of whom 
 '' \*'j. Isaiah spoke them, was not to be born of a Virgin, of whom 
 Christ did the Holy Ghost say, Behold, the Lord Himself shall give 
 Is. 7 14. y** "• ^igi^> « Virgin shall conceive and bear a Son? If He 
 also should be born of sexual commerce like every other 
 first-born, why did God Himself say that He would give a 
 sign which should not be common to all first-born ? But 
 that which is truly a sign, and which was to be believed by 
 Coioss. the race of man ; viz. that through a Virgin's womb the 
 ' ^^" First-born of every creature should take flesh, and be truly 
 made man ; this he foresaw by the Spirit of prophecy before 
 it came to pass, and foretold, as I have explained to you, in 
 various ways ; that, when it did come to pass, it might be 
 known to have been done by the power and will of the 
 Creator of all things: as also Eve was made of one of 
 Adam's ribs, and as all other creatures in the beginning 
 were created by the word of God. But you presume in 
 these words also to corrupt the translation of this passage 
 which your [70] elders made at the court of Ptolemy, the 
 king of Egypt; afiirming that the Scripture is not as they 
 translated it, but, " Behold a young woman shall conceive;" 
 as if great things were signified by a woman conceiving from 
 sexual commerce ; which all young women do, except those 
 who are barren ; and as God, if He pleases, can make them 
 do. For the mother of Samuel, who was barren, brought 
 forth through the will of God : as did also the wife of the 
 
 1 These words, as Thirlby thinks, have crept into the text from the margin. 
 
Christ is the Lord of Hosts. 1 79 
 
 holy patriarch Abraham, and Elisabeth the mother of John Dial. 
 the Baptist, and sundry others likewise. So that you ^''^^' 
 ought not to think that God is unable to do all things 
 whatever He will. Especially, when it has been foretold 
 that this shall happen, you ought not to corrupt or misin- 
 terpret the Prophecies ; for you will wrong yourselves alone, 
 and do no harm to God. 
 
 85. " Again, the prophecy which says. Lift up your gates, He 
 ye princes, and be ye lift up, ye everlasting doors, that^^^^ 
 the King of Glory may come in, some of you presumptuously Christ is 
 explain to be said of Hezekiah, and others of Solomon : of Hosts 
 whereas it may be shewn that it was spoken of neither the f^™ .' *"* 
 one nor the other, nor of any one of your kings whatever, fourth 
 but only of this Christ of ours ; who appeared without andfrom 
 comeliness and honour, as Isaiah and David and all the His 
 Scriptures say; who is Lord of Hosts, through the will of over 
 the Father who gave to Him to be so ; who also rose from i^^''^". 
 the dead, and went up into heaven, as the Psalm and the 
 rest of the Scriptures shew : which also proclaimed Him 
 the Lord of Hosts, as, if you will, you may easily be con- 
 vinced, even by the things that are passing under your own 
 observation. For through the name of this very Son of 
 God, who is also the First-born of every creature, and who 
 was born of a Virgin, and made a man subject to suffering, 
 and was crucified by your nation in the time of Pontius 
 Pilate, and died, and rose again from the dead, and ascended 
 into heaven, every evil spirit is exorcised and overcome 
 and subdued. But if you exorcise them by every name of 
 men who have been born among you ; whether of kings, or 
 of righteous men, or of prophets, or of patriarchs ; none of 
 them will be subject to you. If indeed any of you exorcise 
 them by the God of Abraham, and the God of Isaac, and 
 the God of Jacob, they perhaps will be subjected to you. 
 
 " But some of you exorcists, I have already said', exorcise ' §. 76. 
 by the use of magic like the Gentiles, employing fumi- 
 gations and incantations^. But that they are angels and 
 
 ' KaTaSetr/iois. The exact meaning the demons, when expelled, were pre- 
 
 of this term is doubtful. Casaubon vented from returning to or inflicting 
 
 and Thirlby think that the KoriSca-iioi further sufferings on their subjects, 
 
 were certain verses, by virtue of which The Benedictine, from Apol. 2. §. 6. 
 
 N 2 
 
180 Heathen exorcists have no power over evil spirits. 
 
 Just, powers whom the word of prophecy by David commanded 
 — ^^to lift up the gates, — that He who rose from the dead, 
 Jesus Christ, the Lord of Hosts, according to the will of 
 the Father, might enter, — that prophecy of David likewise 
 proves, which I will again recount for the sake of those 
 who were not with us yesterday, for whom I now repeat in 
 outline many of my assertions made then. And if I now say 
 this to you, although I have frequently repeated the same 
 thing, I know that it is not out of place to do so. For it is 
 assuredly ridiculous to see the sun and moon and the 
 other heavenly bodies always performing the same course, 
 and causing the same changes of seasons ; and an arith- 
 metician, if any one should ask him how many are twice 
 two, because he frequently replies " four," not ceasing 
 to repeat the same again : and similarly any other things 
 that are confidently asserted, being uttered and asseverated 
 again and again in the same manner ; and yet that one who 
 constructs arguments from the writings of the Prophets is 
 to leave them, and not to repeat the same passages, but to 
 think that he can produce and utter something superior to 
 the Scripture. Now the passage from which I proved that 
 God reveals to us that there are angels and powers in 
 Ps. 148, heaven is this. Praise ye the Lord from the heavens ; praise 
 ^' ^' Him in the heights. Praise ye Him, all His Angels; praise 
 ye Him, all His Hosts." 
 
 And here one of those who came with them the second 
 day, Mnaseas by name, said, ' We are glad that you take 
 the trouble to repeat the same passages on our account.' 
 
 " Hear, my friends," I said, " in obedience to what com- 
 mand of Scripture I do thus. Jesus commanded us to love 
 even our enemies, which had been taught by Isaiah also 
 at length, in whose words is contained the mystery of the 
 regeneration both of us, and, in fact, of all who look for the 
 appearance of Christ in Jerusalem, and endeavour by their 
 works to please Him. The words of Isaiah are these : 
 Isa.66, Hear the word of the Lord, ye that tremble at His word. 
 
 5—13. 
 
 (q. V.) concludes them to have been which constrained the evil spirits to 
 
 some kind of powerful drug or potion, obey the will of the exoroiser. Bened. 
 
 ipapfuiKita. In the opinion of Otto, and Otto in loc. 
 they were a sort of magic bond or chain, 
 
Types of Christ in the Old Testament. 181 
 
 Say, Gur brethren, to them that hate you and detest you, Dial. 
 
 that the name of the Lord is glorified. He hath appeared in ' 
 
 their joy, and they shall be ashamed. A voice of noise from 
 the city, a voice from the temple, a voice of the Lord that 
 rendereth recompense to the proud. Before she travailed she 
 brought forth, and before her pain came she was delivered of 
 a man-child. Who hath heard such a thing, or who hath 
 seen any thing Uke it ? If the earth hath brought forth in one 
 day, and if she hath brought forth a nation at once! Because 
 Sion hath travailed and brought forth her children. And I 
 gave this expectation even to her who did not bring forth, 
 saith the Lord. Lo, I have made her that bringeth forth, 
 and her that is barren, saith the Lord. Be glad, Jerusalem, 
 and hold a solemn assembly, all ye that love her. Rejoice, all 
 ye that mourn for her, that ye may suck and be satisfied 
 with the breast of her consolations ; that when ye have sucked 
 out, you may be delighted with the entrance of His glory." 
 
 86. When I had recited this, I continued, " Hear how He, The va- 
 whom the Scriptures shew to be about to come again in g°„res 
 glory after His crucifixion, had as His type the tree of in the 
 life, — which was said to have been planted in Paradise, — tament 
 and the events that were to happen to all the Saints. of the 
 
 "Moses was sent with a rod to deliver the people; andtheoross 
 having it in his hands, he at their head divided the sea ; chT^t 
 and by it he saw water gush from the rock ; and it was a reigned. 
 rod of wood that he cast into the water of Marah, which ' ' ' " 
 was bitter, and made it sweet, Jacob put rods into the 16.21.' 
 watering troughs, and succeeded in causing the flock of his|'^g" ^'^i 
 uncle to conceive so that he should obtain their young. Ex. 15, 
 The same Jacob boasts that he passed over the river with GeT.ao 
 his staff. He said that he saw a ladder, and the Scripture 3] —42. 
 declares that God rested on it ; and we have proved from 10. ' 
 the Scriptures that this was not the Father. And wheu^^™'^^' 
 he poured oil on the stone in the same place, he received aGen.28, 
 testimony from the God who was seen of him, that he had ' 
 anointed the pillar to the God who was seen of him: and 13. 
 that Christ is symbolically called a stone in many passages 
 of Scripture I have also shewn ; and also that every chrism, 
 whether of oil or balsam, or of any other unguent which is 
 compounded of ointment, was (typical) of Him ; the Scrip- 
 
182 Types of Christ. His Divinity and Incarnation. 
 
 jDsr. ture saying, Wherefore God, Thy God, hath anointed Thee 
 p^j^with the oil of gladness above Thy fellows. For all kings 
 and anointed persons derived from Him their appellations 
 of Kings and Anointed : as He received from the Father 
 those of King, and Christ, and Priest, and Angel, and all 
 others of the same kind which He either has or had. The 
 Numb, rod of Aaron by its budding shewed him to be the High 
 ls.'ii" 1. Priest. Isaiah foretold that a rod should spring from the 
 Ps. 1, 3. root of Jesse, which was Christ. And David, that the 
 righteous man is as the tree that is planted by the water- 
 side, which shall bring forth its fruit in due season, and his leaf 
 Ps. 92, shall not wither : and the righteous, it is said, shall flourish 
 like a palm tree. God appeared to Abraham from a tree, as 
 Gen. 18, it is written, at the oak of Mamre. The people, when they 
 Ex. 15 ^^^ passed over Jordan ', found seventy willows and twelve 
 29- wells. David says, that by the rod and the staif he had 
 33, 9. received comfort from God. Elisha, by casting a stick 
 P3.23,4. jjj^Q the river Jordan, brought up the iron of the axe, 
 with which the sons of the Prophets had gone to cut down 
 2 Kings wood for the building of a house in which they desired 
 ' 'to read and meditate on the law and commandments of 
 God, as our Christ has also freed us, who were immersed in 
 the very heinous sins which we had committed, through 
 His Crucifixion on the tree, and His sanctifying us by 
 water, and made us a house of prayer and adoration. And 
 Gen.38,it was a staff which shewed that Judah was the father of 
 
 25 
 
 those who were born of Thamar by a great mystery." 
 Trypho 87. When I concluded, Trypho said ; " Do not for the 
 oblM-'" future suppose that I am endeavouring to overthrow what 
 tionthe you say, when I ask what I do, but that I wish for 
 
 words of . 
 
 Isaiah mstruction on those subjects on which I make my en- 
 Ju'stiil^' <l"™es. Tell me then ; when the Scripture says, by Isaiah, 
 explains And there shall come forth a rod out of the stem of Jesse : 
 Is!™ i "■'"'^ "' flower shall ascend out of the stem of Jesse : and the 
 1—3. Spirit of God shall rest upon him, the spirit of wisdom 
 and understanding, the spirit of counsel and might, the spirit 
 of knowledge and righteousness, and the spirit of the fear of the 
 Lord shall fill him; and you have confessed to me," he con- 
 tinued, " that these words were spoken of Christ, and you 
 
 ' A mistake of Justin's for the Red Sea. 
 
Justin's reply to Trypho's objections from Isaiah xi. 1 — 3. 183 
 
 say that He is God pre-existing, and that being incarnate DrAi,. 
 according to the will of God, He was made man through the I^X^ 
 Virgin ; — how can He be shewn to be pre-existing who is 
 filled by those powers of the Holy Ghost, which Scripture 
 recounts by Isaiah, as if He were in need of them ?" 
 
 "You have put," I answered, "most sensible and wise ques- 
 tions; for it really does appear to be a difficulty: but that 
 you may understand the solution of it, listen to what I am 
 about to say. The Scripture says, that these powers of the 
 Spirit, which have been enumerated, came upon Him, not 
 as if He had need of them, but as if they were about to 
 rest upon Him ; that is, were to come to an end in Him ; 
 so that prophets should no longer arise, as formerly, in your 
 nation : which you yourself may see ; for after Him no 
 prophet whatever has arisen among you. And attend 
 to what I say, that you may know, that each of your 
 prophets received some one power, or even a second, from 
 God, and did or spoke the things which we have learnt from 
 the Scriptures, For Solomon had the spirit of wisdom, and 
 Daniel of understanding and counsel, and Moses of strength 
 and piety, Elias of fear, Isaiah of knowledge ; and the 
 others likewise had each some one power, or one joined by 
 turns with some other ; as also Jeremiah and the twelve 
 prophets, and David, and every other prophet that has arisen 
 in your nation. The Spirit rested then, that is, ceased, 
 when He came, after Whom, in the time of this dispensation, 
 which was accomplished among men by Him"", these powers 
 were to cease from you, and having rested in Him, must 
 again, as had been prophesied, become gifts, which, from 
 the grace of the power of that Spirit, He gives to those who 
 believe in Him, as He knows each to be worthy of them. 
 That it had been foretold that this should be done by Him 
 after His Ascent into heaven, I have stated already, and 
 now repeat. He said, then. He ascended on high, He ledPa.68, 
 captivity captive : He gave gifts to the sons of men. And 
 
 18. 
 
 " MeS" iy Tfls olKovo/itas' rairns roh Greek, t^s l» hvOpdiirois aiir^ yevofievris 
 
 iv avBp^wois airov yevoiievois xp6vois, xp^""'^- *-"''° adopts the same, re- 
 
 vaiiraffeat eSei airi iup' vfiSv. This taining the original airov, and reading 
 
 passage is eiridently corrupt. We have it, " The dispensation accomplished 
 
 followed the reading suggested by the among His people." 
 Benedictine, who would thus amend the 
 
184 Our Lord's humanity and sufferings were for our good. 
 
 Just, again, in another prophecy it is said, And it shall come to 
 
 ' pass afterward, that I will pour out My Spirit upon all flesh, 
 
 28. 29. and upon My servants, and upon My handmaids, and they shall 
 
 'prophesy. 
 
 Christ 88. " And you may see among us both women and men, 
 
 received ^itli gifts from the Spirit of God. It was not therefore 
 
 Holy because He had need of power that it was foretold that these 
 
 because po^^^'s which are enumerated by Isaiah should come upon 
 
 He Him, but because for the future they should not exist. 
 
 Him. Take as a proof that which I told you was done by the 
 
 Arabian Magi ; who, immediately on the birth of the Child, 
 
 came and worshipped Him. For as soon as He was born, 
 
 He had His power : and growing up in the usual manner 
 
 of all other men, making use of the things that were proper 
 
 for Him, He allotted its own to each stage of His growth, 
 
 taking as nourishment all kinds of food, and waiting thirty 
 
 years, more or less, until John went before Him as the 
 
 herald of His coming, and was His forerunner in the way 
 
 of Baptism, as I have already shewn. And then when 
 
 Jesus came to the river Jordan where John was baptizing, 
 
 when he had gone down into the water, fire was kindled in 
 
 the Jordan ° ; and when He came up from it, the Apostles 
 
 of this same Person, our Christ, have recorded that the 
 
 Holy Ghost alighted on Him as a dove. And we know 
 
 that it was not from having need of baptism, or of the Spirit 
 
 that came upon Him in the form of a dove, that He came 
 
 to the river. And in like manner, He did not condescend 
 
 to be born and to be crucified, as if He had need so to be, 
 
 but He did it fo? the race of men, who from Adam had 
 
 become subject to death and the deceit of the serpent, each 
 
 of them h3,ving by his own fault committed sin. For God, 
 
 " Jnstip evidently derived the idea to the sajne thing is found in the 
 
 of a fire having been kindled in the Liturgy of the Syrians, as ordered by 
 
 Jordan at our Lord's jjaptism fro|n Severys, Pfitriarch of Alexandria ; hut 
 
 some of the apocryphal works of his the text hardly bears out his assertion, 
 
 time. In the Pospel used by the It is as follows, " Quo tempore ascendit 
 
 Ebionites it is said," a vast light shone ab aquis Sol inolinavit radios suos, et 
 
 round about the place;" Epiphanius, Stella adoraverunt eum ipswjn gpi flu- 
 
 Hffir. 30. §. 13. and in the " Praadi- mina fonteeque omnes sanctifioavit. 
 
 catio Pauli" (Petri) were the words Absque igne et absque lignis oalefactai 
 
 Cum baptizaretur ignem superaquam erant aqiiae quando venit Filips Dei ut 
 
 esse visum." De Baptismo Hseretieo- baptizaretur in medio Jordanis " 
 
 rum: Cyprian, ed. Fell, p. 30. Grotius, Bigne's Bibliotheca, vol, vi, p. 45, 
 
 on Matthew 3, 16, says, that an allusion second edition. 
 
The testimony of John the Baptist to Jesus. 185 
 
 willing that both angels and men, who were endued with Dial. 
 freedom of choice and power, should do whatever Be had Z!5HH* 
 enabled them to do, so created them, that if they chose 
 such things as are agreeable to Him, He would preserve 
 them incorrupt and free from punishment, but if they did 
 evil He would correct each as He pleased. Nor did His 
 entering Jerusalem sitting upon an ass, which I have proved 
 to have been foretold, endue Him with power to be the 
 Christ, but it afforded proof to men that He was the Christ, 
 in like manner as proof needed to be given in the time of 
 John, that they might discern who was the Christ. For as 
 John sat by the Jordan and preached the baptism of re- 
 pentance, wearing only a girdle of skins and a garment of 
 camel's hair, and eating nothing but locusts and wild honey, 
 men supposed him to be the Christ; but he himself declared 
 to them, I am not the^Christ, hut the voice of one crying; /or John i, 
 there shall come after me He who is mightier than 1, whose j^^^^'g 
 
 shoes I am not worth/ to bear. And when Jesus came to 16. 
 
 Matt. 3 
 the Jordan, being thought to be the son of Joseph the u. ' ' 
 
 carpenter, and having no comeliness, as the Scripture fore- 
 told, but being considered as a carpenter, (for he was used 
 to follow the employment of a carpenter when among men. Matt. 6, 
 making ploughs and yokes, by which he taught us both the " 
 tokens of righteousness, and activity of life,) the Holy 
 Ghost then, on man's account as I have said, descended on 
 Him in the form of a dove, and a voice at the same time 
 came from Heaven, which had been also spoken by David, 
 who, as in His person, said what should be spoken to Him 
 by the Father, Thou art My beloved Son, this day have /Ps. 2, 7. 
 begotten Thee; saying, that His generation should then take J^^g • 
 place among men from the time of their arriving at the only a 
 knowledge of Him." cilty to 
 
 89. "You know well," said Trypho, " that our whole nation Trypho 
 
 ~ on ac- 
 
 looks for Christ, and we confess that all the Scriptures count of 
 which you have produced are spoken of Him ; and I also iLroygj 
 confess that the name of Joshua, which was bestowed on the however 
 son of Nun, has induced me to incline to this view ; but we jesus 
 doubt whether Christ should be so dishonourably crucified : j^*^ 
 for it is said in the law, Cursed is every one that is crucified; Deut. 
 so that I am very difficult of belief on this point. Thatgaifl" 
 
 13. 
 
186 Trypho's objection to the Cross. Justin's reply. 
 
 Just, the Scriptures do say that Christ should suffer, is plain; 
 
 ^ but we wish to learn if you have any means of proving also 
 
 ' viSovs that it should be by a kind of suffering ' which is cursed in 
 the law." 
 
 " If," I replied, " Christ was not to suffer, and the Prophets 
 
 had not foretold that from the sins of the people He 
 
 should be led to death, and be put to dishonour, and be 
 
 scourged, and be reckoned among the transgressors, and be 
 
 led as a sheep to the slaughter. Whose generation, the 
 
 Prophet says, none shall be able to declare, you would do 
 
 well to wonder : but if it is this which characterizes Him, 
 
 and points Him out to all, how can we not confidently 
 
 believe in Him ? And all who understand the Prophets 
 
 will assert, that this is He, and not another, if only they 
 
 hear that He was crucified." 
 
 The ex- 90. " Lead US on then," said Trypho, "from the Scriptures, 
 
 han/a of *^^*' ^^ ^^®° '"^^ believe you. For that He should suffer, 
 
 Moses and be led as a sheep to the slaughter, we know ; but if 
 
 shewed He was to be crucified, and die so shamefully and dis- 
 
 J?® honourably by a death that is cursed in the law, prove 
 
 it to us, for we are unable to bring ourselves even to 
 
 conceive this." 
 
 "You know," I answered," that what the Prophets said and 
 did, (as in fact has been acknowledged by you,) they re- 
 vealed in parables and types, veiling the truth which they 
 contained, that the greater number of them should not be 
 easily understood by the multitude, but that those who 
 sought to discover and learn it should labour for it." 
 
 " We have acknowledged this," they said. " Listen then," 
 I said, " to what follows. Moses first made known this 
 apparent curse of His by the signs which he did." " To 
 what," said Trypho, " do you refer ?" 
 Ex. 17, " When the people," I answered, " made war upon Amalek, 
 '~'^' and the son of Nun, who was surnamed Joshua, led the 
 battle, Moses himself prayed to God with his hands 
 stretched out on either side : and Ur and Aaron held them 
 up all day, that they might not be let down when he grew 
 weary ; for if he gave way at all from this sign which 
 represented the cross, the people, as it is written in the 
 books of Moses, were overcome ; but if he continued in 
 
The horns of the unicorn a type. 187 
 
 that posture, Amalek was defeated in the same degree, and Dial. 
 he who had the strength derived it from the cross. For it ^"^^'°' 
 was not because Moses prayed in this manner that the 
 people were victorious, but that the name of Jesus being in 
 the front of the battle, he formed the sign of the cross; 
 for which of you does not know, that that prayer is most 
 pleasing to God which is made with lamentation and 
 weeping, and in headlong prostration, and in bending of 
 the knees ? In this way, however, neither he nor any one 
 else when sitting on a stone oifered up any prayers. But Cf. oh. 
 even the stone is a type of Christ, as I have proved. gg.' ' 
 
 91 . " And God shews in another way the strength of the ^te 
 mystery of the Cross, saying by Moses in the blessing with wasfore- 
 which he blessed Joseph, From the blessing of the Lord is f"^™ 
 his land ; for the seasons of heaven, and for the dew, and blessing 
 for the deep of fountains beneath, and for the fruits brought g^.^^'^^^ 
 forth by the course of the sun in their season, for the unitings ' '° ^^^ 
 of the months, and for the tops of the ancient mountains^, aw(? which 
 for the precious things of the hills and perpetual rivers, andj^^^^^ 
 the fulness of the fruits of the earth : and let those things Deut. 
 which are pleasing to him that appeared in the bush come \ ^^^,^1 
 upon the head of Joseph, and on the top of the head of him ^"v.^ 
 that was glorified among his brethren °. His beauty is as the &px|s " 
 firstling of a bullock, and his horns are the horns of an^^^- 
 unicorn ; with them he shall push the nations together from 
 the end of the earth. But no one can say or prove that the 
 horns of an unicorn belong to any other thing or figure 
 than the type which represents the cross ; for the one post 
 is upright, from which the topmost part is lifted up like a 
 horn, when the other is fitted to it, and when the ends 
 appear on each side as horns coupled on to that one horn ; 
 and that which is fixed in the middle upon which those who 
 are crucified are mounted, also projects like a horn, and it 
 too looks like one, when put into shape, and fixed with the 
 other horns. And the words, with them he shall push iAeDeut. 
 nations together from the end of the earth, are plainly de- ' 
 scriptive of what is now done among all nations ; for the 
 
 " This translation adheres to the raipov ri xiKAos airoS. Where Solo- 
 reading of the LXX, Kol iirl Kopvifnjs o-flels was probably written for Sola- 
 So^airSels ^ir' 4Se\<^o?s, UpaT6roiros aBivros. 
 
188 Types of the Cross. 
 
 Jdst. men from all nations were pushed by the horns', that 
 
 , — is, were pricked through this mystery, and turned from 
 
 fffleVrej. their vain idols and devils to the worship of God ; but to 
 
 the unbelievers the same sign is revealed for destruction 
 
 and condemnation, as in the case of the people that came 
 
 out of Egypt, through the type of the stretching out of 
 
 Moses' hands and the naming the son of Nun Jesus, Amalek 
 
 was defeated and Israel conquered ; and through the type 
 
 and sign which was provided against the bite of the 
 
 serpents, the setting it up was clearly done to Israel for 
 
 tlie safety of those who believe ; that it was then foretold 
 
 Numb, death should be inflicted on the serpent through Him who 
 
 ' " was to be crucified, but salvation procured for those who 
 
 are bitten by him, and who fly to Him who sent His Son 
 
 that is crucified into the world : for the spirit of prophecy 
 
 Gen. 3, ty Moses did not teach us to believe in the serpent, since 
 
 it declares that he was cursed by God from the beginning, 
 
 and signifies by Isaiah that he shall be slain as an enemy 
 
 Is.27,i.by His great sword, which is Christ. 
 
 Unless 92. " If therefore any one has not received through the 
 Sc^riD- S''^^* grace which is from God the power to understand 
 tures what is said and done by the Prophets, it will avail him 
 derstood nothing to appear to speak of their words or actions, 
 with the since he cannot render a reason for them. Nay, will they 
 grace of not rather appear contemptible to the many when spoken 
 wiif Mt* ^y those who do not understand them ? For" if any one 
 appear should wish to ask you when Enoch and Noah with their 
 always children, and others (who were like them) who were neither 
 taught circumcised nor observed the sabbaths, were pleasing to 
 
 thesame 
 
 righte-- God, what was the reason that by other leaders and 
 ousness. another law it pleased God, so many generations after, 
 that those from Abraham to Moses should be justified 
 by circumcision, and those after Moses both by circum- 
 cision, and also by the other commandments ; that is, the 
 sabbaths, and sacrifices, and ashes, and ofierings ; [God will 
 be accused unjustly ■',] except you can shew, as I have said, 
 that [it is] because God, who possesses foreknowledge, 
 knew that your nation would deserve to be cast out from 
 
 P We have followed the example of the words in brackets, which in the 
 Benedictine in inserting by anticipation original occur a few lines lower down. 
 
Thejuitice of God vindicated. 189 
 
 Jerusalem, and none of them would be permitted to enter Dial. 
 there. For by no other means are you distinguished, '^^'"' 
 except, as I have said, by the circumcision of the flesh. 
 For Abraham did not obtain the testimony of God that he 
 was righteous through circumcision, but through his faith. 
 For before he was circumcised it was thus said of him ; 
 Abraham believed God, and it was accounted unto him for Gen. \ 5, 
 righteousness. And we then who, in uncircumcision of our 
 flesh, believe on God through the Christ, and have the cir- 
 cumcision which profits us who have gained it, that is to say, 
 the circumcision of the heart, hope to appear righteous and 
 well-pleasing to God, since we have already obtained this 
 testimony from Him through the words of the Prophets. 
 But you were commanded to keep the sabbaths and to bring 
 your offerings, and the Lord permitted a place to be called 
 by the name of God, that, as I said, you might not by 
 committing idolatry and forgetting God, become wicked and 
 godless, as you always appear to have been. And that it 
 was for this cause that God gave you His commandments 
 about the sabbaths and offerings, has been shewn by me in 
 what I have said already ; although, for the sake of those 
 who have joined us to-day, I choose to repeat almost all 
 my assertions. For if it be not so, God (I say) will be 
 accused unjustly, as if He had not foreknowledge, and did 
 not teach all men to know and observe the same righteous 
 precepts, (for there appear to have been many generations 
 of men before Moses,) and the Scripture will be thought 
 untrue which says, that God is true and just, and all His Deut. 
 ways are judgments ; and, there is no unrighteousness in p^' g" 
 Him. But since the Scripture is true, God wishes you not 10; 92, 
 to remain always the same as you are now — foolish and " 
 lovers of yourselves — that you may be saved with Christ, 
 who pleased God, and obtained His testimony, as T have 
 already said, and proved from the writings of the holy 
 Prophets. 
 
 93. " For He sets before the whole race of man those things The 
 which are always and every where good and are all righteous- ^^ng^ 
 ness, and every nation knows that adultery, and fornication, of "gh- 
 and murder, and all deeds of the same kind, are evil ; and ness is 
 although all do them, yet they are not free from the know-ey^" '<> 
 
\QQ All righteousness is comprehended in the twogt.commandmts, 
 
 JwsT. ledge that they commit sin in so doing ; except those who 
 C^^J - ~ are possessed by an unclean spirit, and who being corrupted 
 compre- by a bad education or bad habits, and by wicked laws have 
 I'd ttV lost their natural conceptions; or rather have quenched 
 P™- them, or kept them down. For you may see that such are 
 not willing to suifer the same things as they inflict on others, 
 and with hostile consciences reproach one another with 
 what they do themselves. Whence it appears to me to be 
 well said by our Lord and Saviour Jesus Christ, that all 
 righteousness and piety are fulfilled in two commandments ; 
 Mat.22, which are, Thou shalt love the Lord thy God with all thy 
 " ' heart, and with all thy strength ; and thy neighbour as thyself. 
 For he that loves God with all his heart and with all his 
 ^yv^fois. strength is full of devout sentiments *, and will not honour 
 any other God, but will honour that Angel of God accord- 
 ing to His will who is beloved by the Lord and God ; and 
 he who loves his neighbour as himself, whatever good he 
 wishes for himself he wishes for his neighbour also. But 
 no one wishes himself evil: he therefore that loves his 
 neighbour will pray and labour to obtain for him the same 
 things as he wishes for himself; and man's neighbour is 
 none other than man, that animal of like passions with him- 
 self, and possessed of reason. All righteousness therefore 
 being twofold, towards God and man, whoever, says Scrip- 
 ture, loves the Lord God with all his heart, and with all his 
 strength, and his neighbour as himself, is truly righteous. 
 But you were never shewn to have had any friendship or 
 love either to God, the prophets, or yourselves ; but, as is 
 plain, are found to have always been idolaters, and mur- 
 derers of the righteous ; so that you laid hands even upon 
 Christ Himself; in which wickedness of yours you continue 
 even to this time, cursing even those who prove to you that 
 He whom you crucified is the Christ. In addition to which, 
 you also endeavour to prove that He was crucified, because 
 He was an enemy to God and accursed ; which is a result of 
 your unreasonable prejudice. For although you have cause 
 to believe, from the signs which Moses gave, that this is the 
 Christ, you will not do so ; and besides, supposing that you 
 are able to involve us in confusion, you propose to us 
 whatever occurs to you, although you yourselves are 
 
The meaning of the brazen serpent. 191 
 
 wanting in proofs, whenever you meet any well-grounded Dial. 
 Christian. ^^5115: 
 
 94. " Tell me now, was it not God who by Moses com- in what 
 manded the people to make no image or likeness whatever, '^^J"^® ^^ 
 either of the things in heaven above, or on the earth ; and hangs 
 yet He Himself in the desert caused a brazen serpent to be^^g jg 
 made by the same Moses, and set up as a sign by which cursed, 
 they who had been bitten by the serpents were healed, and 
 
 yet He is guiltless of any wrong ? for by this, as I said. He 
 taught a mystery, signifying thereby that He would destroy 
 the power of the serpent who caused Adam to commit his 
 oiFence, and proclaim to those who believe on Him who was 
 typified by this sign (that is, on Him who was crucified) 
 salvation from the wounds of the serpent, which are evil 
 deeds, idolatries, and other acts of unrighteousness. For if 
 this be not the meaning, explain to me why Moses placed a 
 brazen serpent for a sign, and commanded those v^ho were 
 bitten to look on it, and they were healed ; and this, when 
 he had himself commanded them to make no image of any 
 thing whatever." 
 
 Another of those who came the second day said, " You 
 speak truly. We cannot give any reason for this ; for I 
 have frequently asked our teachers about it, and none of 
 them gave me any explanation of it. Continue therefore 
 what you were saying : for we are attending to your ex- 
 planation of a mystery through which the writings of the 
 prophets are assailed by false accusations." 
 
 " As then," I continued, " God commanded the sign to be 
 given by the brazen serpent, and yet He is without blame : 
 so in the law a curse is laid down against all men who are 
 crucified, and not against the Christ of God, through whom 
 He saves all who have done things worthy of a curse. 
 
 95. " For, according to the law of Moses, the whole race Cihrist 
 of man will be found to lie under a curse ; for it is written, H°mg°if 
 Cursed is every one that continueth not in all things which 'he 
 are written in the booh of the law to do them. And not even^hich 
 will you venture to assert that any one performed all those ^^'^ ''"® 
 commandments exactly; but some have kept them moreDeut. 
 and some less than others. Now if those who are under this ^'^| ^g ' 
 law appear to be subject to a curse, because they did not lo. 
 
192 The curse of the Law was prophetical. 
 
 Just, observe all its precepts, shall not all the heathen appear to 
 
 '■- be much rather subject to a curse who were guilty of idolatryj 
 
 and corrupted youths, and committed other wickednesses ? 
 
 If therefore the Father of all willed that His Christ should 
 
 take the curses of all for the whole race of man, knowing 
 
 that He would raise Him up after He had been crucified 
 
 and put to death, why do you speak of Him who endured 
 
 to suffer these things according to the will of the Father as 
 
 if He were cursed, and do not rather lament for yourselves ? 
 
 For although His Father Himself even caused Him to 
 
 suffer these things for the human race, you did not do this 
 
 that you might minister to the will of God, nor did you 
 
 work righteousness in killing the prophets ; and let none of 
 
 you say, If the Father willed Him to suffer these things, 
 
 that by His stripes, the human race might be healed, we 
 
 have done no wrong. If indeed you assert this, repenting 
 
 of your sins and acknowledging that this is the Christ, and 
 
 keeping His commandments, T have already said that you 
 
 shall have forgiveness of your sins: but if you curse Him 
 
 and those who believe in Him, and when you have power 
 
 put them to death, how will not your having laid hands on 
 
 Him be required of you, as of unjust men and sinners, whose 
 
 hearts are altogether hard, and devoid of wisdom ? 
 
 That 96. " For that which is written in the law, Cursed is 
 
 curse every one who hangeih on a tree, strengthens our hope, 
 
 predie- which is suspended on Christ who was crucified; not on the 
 
 th ° ° ^^^^ *^^* ^°^ curses Him who was crucified, but on the 
 
 things view that He foretold what was to be done by vou all. and 
 
 which .IT, 11 1 , , 
 
 the Jews Others like you, who do not know that this is He who was 
 
 would before all things, and is the eternal Priest of God, and 
 Deut. King, and Christ'; which things you may even see to have 
 21, 23. coj^e to pass. For in your synagogues you curse all who 
 by Him are made Christians, and other nations actively 
 carry out the curse, putting to death all who merely con- 
 fess themselves to be Christians ; to all of whom we say. 
 You are our brethren. Only recognise the truth of God. 
 And when neither they nor you listen to us, but both of 
 
 q We have followed the reading of y.iKKovra ^/i/eo-Soi, substitute wh iri- 
 Thirlby, the Benedictine, and Otto, araiiivuv .... ii.ih\ov yivtaeai. 
 who, for jtt^ IwurTiiufvoy 
 
The prophecies of Christ's passion. 193 
 
 you strive to make us deny the name of Christ, we rather Dial. 
 prefer and endure to be put to death, being persuaded that ^"^'*"' 
 God will give us all those good things which He has promised 
 us through Chi-ist. And moreover, we pray for you that 
 you may receive mercj' from Christ : for He taught us to 
 pray even for our enemies, saying, Be ye kind and merciful, Luke 6, 
 OS is also your Father which is in heaven. For we see that^^' 
 the omnipotent God is kind and merciful ; making His sun 
 to rise on the unthankful and the righteous, and sending 
 rain on the holy and the wicked; all of whom He has taughtMatt 6, 
 us that He is about to judge. ^^• 
 
 97. " Nor was it without purpose that the Prophet Moses 
 remained even till the evening, when Ur and Aaron bore up 
 his hands from beneath in this form [of the cross]. For 
 the Lord remained almost till evening upon the tree, and 
 towards evening they buried Him ; then He rose again 
 the third day, which was thus foretold by David : I didVa.3,i. 
 call upon the Lord with my voice, and He heard me out of ' 
 His holy hill. I laid me down and slept : I rose up again, 
 for the Lord sustained me. It was likewise said by Isaiah 
 in what manner He should die, as follows: I have stretchedla.65,2. 
 forth my hands unto a disobedient and gainsaying people, iq g'l. 
 which walketh in a way that was not good. And the same 
 Isaiah also foretold that He should rise again : His burying is.57,2. 
 was taken away from the midst; and, I will give the richfor^^'^' 
 His death. And in other passages again, David thus spoke 
 of His passion and the cross, in mystical parable, saying in 
 the twenty-second Psalm, They pierced My hands and My fa. 22, 
 feet : they did tell all My bones : they also considered and ~ ' 
 looked upon Me. They parted My garments amongst them, 
 and upon My vesture did they cast lots. For when they 
 crucified Him, in fixing in the nails, they pierced His hands 
 and His feet, and they that had crucified Him divided His 
 garments among them ; casting lots, each according to the 
 decision of the lot, for what he wished to choose. And 
 you deny that this Psalm was spoken of Christ: being 
 in all respects blind; and not understanding that no one 
 of your nation who was ever called King and Christ, had 
 his hands and feet pierced while he lived, and died by 
 this mystery, that is, was crucified, except this Jesus only. 
 
 
 
194 The twenty-second Psalm. 
 
 Just. 98. " But I will recite the whole Psalm, that you may hear 
 g^^j— ■ His devotion to the Father, and how He refers all things to 
 ciaily Him, as though He Himself entreats to be saved by Him from 
 twenty- ^^^ death, shewing at the same time in the Psalm what kind 
 second of people they were who rose up against Him, and proving 
 that He was truly made man, and sensible of suffering. It 
 ^^•2^) is as follows: My God, my God, look upon me, why hast 
 Thou forsaken me ? Far from my salvation are the words of 
 my faults. my God, I will cry unto Thee in the day time, 
 and Thou wilt not hear, and in the night season, and it is not 
 ' ouK want of understanding to me'. But Thou inhabitest the holy 
 l!'xx. pl<^^^} Thou praise of Israel. Our fathers trusted in Thee, 
 they trusted, and Thou didst deliver them: they cried unto 
 Thee, and were delivered : they trusted in Thee, and were 
 not confounded. But I am a worm, and no man ; a reproach 
 of men, and the outcast of the people. All they that see me 
 laughed me to scorn, aud spake with their lips, and shook 
 their heads : he trusted on the Lord, let Him deliver him ; let 
 Him save him, seeing He will have him. But Thou art He 
 that took me out of the womb; my hope from my mother's 
 breasts : I was cast upon Thee from the womb ; from my 
 mother's belly Thou art my God : be not far from me, for 
 trouble is near ; for there is none to help. Many calves have 
 compassed me about, fat bulls have closed me in on every 
 side. They opened their mouth against me, as a ravening 
 and a roaring lion. All my bones are poured out as water, 
 and parted. My heart is like melting wax in the midst of 
 my belly. My strength hath dried up like a potsherd, and 
 my tongue hath cleaved to my jaws; and Thou broughtest me 
 into the dust of death. For many dogs compassed me about, 
 the assembly of the wicked enclosed me. They pierced my 
 hands and my feet; they told all my bones; they also con- 
 sidered and looked upon me ; they parted my garments among 
 them, and upon my vesture did they cast lots. But Thou 
 withdraw not Thy assistance from me, O Lord; haste to help 
 me. Deliver my soul from the sword, and my only-begotten 
 from the power of the dog. Save me from the lion's mouth, 
 and my humility from the horns of the unicorn. I will 
 declare Thy name unto my brethren; in the midst of the 
 Church will I praise Thee. Ye that fear the Lord, praise 
 
Application of the twenty-second Psalm to Christ. 195 
 
 Him : all ye seed of Jacob, glorify Him ; and fear Him, all Dial. 
 ye seed of Israel" IllII^- 
 
 99. When I had thus said, I continued; " I will thus The be- 
 prove to you that the whole Psalm is spoken of Christ, by ofXe^ 
 repeating and explaining it. That which it says in the Psalm 
 beginning then, My God, my God, look upon me: why hast words o{ 
 Thou forsaken me, foreshewed from the first what was to be^t"^' 
 spoken in Christ's time. For when on the cross, He cried, dying. 
 My God, My God, why hast Thou forsaken Me ; and those 
 words which follow. Far from my salvation are the words 
 
 of my faults : my God, I will cry unto Thee in the day 
 time, and Thou wilt not hear, and in the night season, and it 
 is not want of understanding to me: His words expressed the 
 very things which He was about to do. For in the day on 
 which He was to be crucified. He took three of His disciples 
 to a mount which is called the Mount of Olives, which was 
 opposite to the Temple in Jerusalem, and prayed, saying. 
 Father, if it be possible, let this cup pass from Me: and 
 afterwards continued His prayer, saying. Not as I will, but 
 as Thou wilt : thus shewing that He has been verily made 
 man, capable of sufiering. But that no one might say that 
 He knew not that He was about to suffer. He adds imme- 
 diately in the Psalm, and it is not want of understanding to 
 Me. As it was not from want of understanding in God that Gen. 3, 
 He asked Adam where he was, and Cain where Abel was;?," 
 
 Gen. 4, 
 
 but to convince each what kind of a person he was ; and 9- 
 that knowledge of all might accrue to us through the Scrip- 
 ture : so He signifies that it was not through His own 
 want of understanding, but that of those who thought that 
 He was not the Christ, but considered that they should put 
 Him to death, and that He would remain in Hades as a 
 common man. 
 
 100. " And that which follows : But Thou dwellest in the v. 3- 
 holy place, Thou Praise of Israel, shewed that He would '^^^^^^ 
 do that which was worthy of praise and admiration: being Christ is 
 about after His crucifixion to rise again on the third day and° ' 
 from the dead. To do which, He received from the Father, ^"^el, 
 For I have already shewn that the Christ is called Jacob and Son of 
 Israel ; and I have proved that it was not only mystically '"^''■ 
 foreshewn of Him, in the blessing of Joseph and Judah, 
 
 o 2 
 
196 The title of the Son of Man how applied to Christ. 
 
 Just, tut that it was written in the Gospel thus : All things are 
 Mat.ii ' delivered unto Me of the Father, and no man knoweth the 
 27- Father but the Son, nor the Son hut the Father, and those 
 to whomsoever the Son will reveal Him. He revealed 
 then to us all those things which we have learnt from 
 the Scriptures by His grace, who know that He is the First- 
 begotten of God, and was before all the creatures ; and the 
 son of the Patriarchs, since He took flesh of a Virgin who 
 was of their race, and condescended to be made a man 
 without comeliness, dishonoured, and liable to suffering. 
 Hence it was that He said in His discourses when He spoke 
 Matt, of His impending passion. The Son of Man must suffer 
 Marks i^any things, and be rejected of the Pharisees and the 
 T^'v Q '^^''^bes, and be crucified, and rise again the third day. He 
 22. 'called Himself the Son of Man then, either from His 
 > iih birth of a Virgin, who was, as I have said, of the race of 
 David and Jacob and Isaac and Abraham : or because 
 Adam'' was the father of Him and of those here recounted, 
 from whom Mary derives her descent. For we know that 
 the fathers of women are the fathers of the children which 
 Mat. 16, their daughters bear. And one of His disciples, who was 
 ~ ' before called Simon, He surnamed Peter, because he recog- 
 nised Him to be Christ the Son of God, according to the 
 revelation of His Father. And we seeing Him to be 
 described in the records of His Apostles as the Son of 
 God, and calling Him the Son, have perceived that He is 
 even before all creatures, having proceeded from the 
 Father by His power and will ; who is also styled in the 
 writings of the Prophets by one mode and another. Wisdom, 
 and the Day, and the East, and a Sword, and a Stone, and 
 a Rod, and Jacob, and Israel. And that He was made man 
 of the Virgin, that by the same way that the disobedience 
 which proceeded from the serpent took its rise, it might 
 also receive its destruction. For Eve when a virgin and 
 undefiled conceived the word of the serpent, and brought 
 forth disobedience and death. But Mary the Virgin re- 
 ceiving faith and joy, when the Angel Gabriel told her 
 2e{ro7- the good news'' that the Spirit of the Lord should come 
 
 7€Aifo- 
 
 Hfiiov. r The text has abrhv rhii 'A$pahn, oStoS rhp 'ASa/i, approved by the 
 but in the translation Thirlby's reading Bened., has been followed. 
 
How Christ trusts in the Father, and worked through Him. 197 
 
 upon her, and the power of the Highest should overshadow Dial. 
 her, and therefore that Holy Thing which should be born "^''''' 
 of her is the Son of God, answered, Be it unto me ac- Lake l, 
 cording to Thy word. And of her has He been born, of 
 Whom I have proved that so many passages of Scripture 
 were spoken : through Whom God destroys the serpent, and 
 those angels and men who resemble him ; but works 
 deliverance from death for those who repent of their sins, 
 and believe in Him. 
 
 101. " But the next words of the Psalm are thosev. 4— 6. 
 which say. Our fathers trusted in Thee; they trusted, ow(^ refers 
 Thou didst deliver them; they cried unto Thee, and were^^. 
 saved ; they trusted in Thee, and were not confounded. But to the 
 / am a worm, and no man; a reproach of men, and an outcast * ^'' 
 of the people. They prove that He acknowledges those as 
 fathers who put their trust in God, and were saved by 
 Him, and who were also fathers of the Virgin, of whom He 
 was made man and born ; and He signifies that He Him- 
 self shall be saved by the same God; and He boasts not 
 of doing any thing by His own will or strength. For 
 when upon earth also. He did the same : for when one 
 addressed Him as Good Master, He answered. Why callest Matt. 
 thou Me good ? there is one good ; that is. My Father which \ j] 
 is in heaven. But when He said, / am a worm, and no man ; 
 a reproach of men, and an outcast of the people, He fore- 
 told what appears both to be and to happen to Him. For 
 reproach every where attends us who believe in Him ; and 
 He is an outcast of the people, because by your nation 
 He was cast out, and dishonoured, and suffered those things 
 which you plotted against Him. And in what follows, 
 They that saw me laughed me to scorn ; they spake with 
 their lips, they shook their heads; He trusted on the Lord, 
 let Him deliver him, seeing He will have him ; He also 
 foretold what happened to Him. For each of those who 
 saw Him on the Cross wagged their heads, and distorted 
 their lips, and turned up their noses, and said in irony 
 what we find in the records of His Apostles, He called Matt. 
 Himself the Son of God, let Him come down and walk, let ^g| ^^" 
 God save Him. Like 
 
 23, 36. 
 37. 
 
198 Christ prophesies of Himself . 
 
 Just. 102. " And the following words, Afy Aqpe/rom »ra^ wjo^Aer'i 
 '^g' - breasts. I was cast upon Thee from the womb ; from my 
 A pre- mother's belly Thou art my God : be not far from me, for 
 ofwhat ^^""^^^ ** near ; for there is none to help. Many calves 
 happen- have compassed me about, fat bulls have closed me in on 
 Christ every side. They opened their mouth against me, as a 
 f? JJ'f ravening and a roaring lion. All my bones are poured out 
 why as water, and parted. My heart is like melting wax in the 
 mitted"^' ''**'^''^ "/ my belly. My strength hath dried like a potsherd, 
 it. and my tongue did cleave to my jaws, contained a pre- 
 
 diction of what has come to pass, as do these, my hope 
 from my mother's breasts: for as soon as He was born in 
 Bethlehem, as I have said, Herod the king learnt about 
 Him from the Magi of Arabia, and plotted to destroy Him; 
 and Joseph, according to the command of God, took Him 
 Matt. 2. with Mary, and departed to Egypt. For the Father had 
 decided that His Son should not be put to death until He 
 had grown to be a man, and had preached His word which 
 proceeded from Him. But should any one ask us if God 
 were not able rather to destroy Herod ; I ask, anticipating 
 the objection, whether God was not able at first to deprive 
 Gen. 9, the serpent of existence, rather than say, / will place 
 enmity between him and the woman, and between his seed and 
 her seed. Was He not able to create a multitude of men at 
 once, but yet knowing that it was good so to be. He made 
 both angels and men with free will for the practice of 
 righteousness ; and He determined periods during which 
 He knew that it would be well for them to have this 
 freedom of will ; and because He also knew that it was 
 well, He wrought both universal and particular judgments, 
 their free-will being still preserved. Hence Scripture 
 informs us, that at the founding of the tower and the 
 Geu. 11, diversity and confusion of tongues, the Lord said, Behold 
 ^- the people is one, and they have all one language : and 
 
 this they have begun to do, and now nothing will be restrained 
 from them of all those things which they have imagined 
 ver. 15. to do. And both these words. My strength is dried up like 
 a potsherd, and my tongue cleaves to my jaws, are likewise a 
 prophecy of what He would do according to the will of 
 
Christ prophesies of Himself . 199 
 
 His Father ; for the force of His powerful word, by which Dial. 
 He always confuted the Scribes and Pharisees, and in general ^^^^' 
 the teachers of your nation, when they questioned with 
 Him, suffered a suspension like a full' and mighty foun-iiroAu- 
 tain, the waters of which are turned off, when He kept '""■ 
 silence, and before Pilate would no more answer any one 
 any thing, as is recorded in the writings of His Apostles ; 
 and that that too which was spoken by Isaiah might have 
 effectual fruit, where it is said, The Lord giveth me a tongue, Is. 60,4. 
 that I may know when I ought to speak. And when He 
 says, Thou art my God, he not far from me. He teaches us ver. lo. 
 that we ought all to put our trust in God, the Creator of all 
 things ; and from Him alone seek salvation and assistance ; 
 not thinking, like the rest of the world, that we can be saved 
 through birth, or riches, or strength, or wisdom, as you 
 yourselves also always did ; once indeed making a calf, but 
 always shewing yourselves ungrateful, and murderers of 
 the saints, and puffed up with pride on account of your 
 descent. For if the Son of God plainly says that He 
 can be saved, neither because He is a Son, nor because 
 He is strong, nor because He is wise, but considering 
 that He is without offence, as Isaiah says, and committed 
 no sin even in word, (for He did no evil, neither loas guile Is. &3, 9. 
 found in His mouth,) says that He cannot be saved without 
 God, how can you and those others who expect to be 
 saved without this hope, not think that you are deceiving 
 yourselves ? 
 
 103. "The words of the Psalm which follow next; For v.ii.u. 
 trouble is near; for there is none to help. Many calves ^a^ephari- 
 compassed me about; fat hulls have closed me in on every side, sees are 
 
 . , the 
 
 They opened their mouths against me, as a ravening and a bulls. 
 roaring lion. All my bones are poured out as water, «»»<^Pj^°^ 
 divided; were likewise a prediction of what happened to roaring 
 Him ; for in that night when those of your nation who were J'^°' ""^ 
 sent by the Scribes and Pharisees as their teachers cameDeyil. 
 upon Him from the Mount of Olives', those whom the 
 
 ' "Airi ToS ipovs, which Thirlby Christ from some part of the mountain, 
 
 would read ^irl toC Upovs, for which He being in the valley below." The 
 
 the Benedictine substitutes ^Trl -rl) Spos. words of the Evangelists will not bear 
 
 " Justin seems to think," says the out this opinion. Matthew xxvi. 30 ; 
 
 latter, "that the Jews came upon Markxiv. 26; Luke xxu. 39. 
 
200 Christ prophesies of Himself. 
 
 Just. Scripture calls calves that butt with the horn and are 
 1 ^ ^^ ' prematurely destructive', surrounded Him. And by the 
 x«is. words, fat hulls compassed me round about, He spoke of those 
 ver. 12. who acted like the calves when He was brought before your 
 teachers, whom the Scripture calls bulls, because we know 
 that bulls are the authors of the life of calves ; as therefore 
 bulls are the fathers of calves, so were your teachers the 
 cause of their children going out to the Mount of Olives to 
 seize Him, and bring Him to them. And when He says, 
 ver. 11. There is no one to help, this was also prophetical of what 
 was done; for no one, not even a single person, was there 
 ver. 13. to assist Him as an innocent man. And, They gaped upon 
 me with their mouths as a roaring lion, shews that He who 
 was then king of the Jews, and was himself also called Herod, 
 was a successor of that Herod, who when He was born slew 
 all the male children that were then born in Bethlehem, 
 thinking that among them would certainly be the one of 
 whom the Magi who came from Arabia had told him : not 
 knowing the counsel of Him who was more powerful than 
 all, how He commanded Joseph and Mary to take the Child, 
 and go into Egypt, and to be there until it should be 
 revealed to them to return again to their own country; 
 whither they went, and remained until the Herod who slew 
 the children in Bethlehem was dead ; and Archelaus succeeded 
 him, who also died before Christ entered upon that dis- 
 pensation, which, according to the will of the Father, was 
 fulfilled by Him when He was crucified. Herod then 
 succeeding Archelaus, and taking the government which fell 
 to his share, Pilate, to gain favour with him, sent Jesus to 
 him bound, which God, who foreknew that this also would 
 Hosea come to pass, had thus foretold ; Thet^' brought Him to the 
 Job i' Assyrian a present to the king. Or, by the lion that roared 
 6; 2, 4. upon jjijji jje meant the Devil, whom Moses called a 
 
 Zecn, 3, ^ , 
 
 1. 2. serpent, but Job and Zacharias the Devil, and Jesus ad- 
 dressed as Satan, shewing that he has a name derived from 
 the action which he did ; for the word Sata in the Jewish 
 and Syrian language signifies Apostate, and nas is the 
 word from which the translation serpent is derived ; from 
 both of which is formed the one term Satanas. And 
 it is related in the books of the Apostles, as soon as 
 
Christ projphesies of Himself . 201 
 
 Jesus went up out of the river Jordan, when the Voice said Dul. 
 to Him, Thou art My Son; this day have I begotten Thee,-'^^^^' 
 that this Devil came to Him and tempted Him, even so far Matt! 3', 
 as to say to Him, Worship me ,- and that Christ answered U^^^ 3 
 him, Get thee behind Me, Satan; thou shalt worship the Lord^'i- 
 thy God, and Him only shalt thou serve : for as he deceived Jq^ ' ' 
 Adam, so he considered that he could effect something ^"''* ^> 
 against Christ also. And this passage. My bones are poured ver. 14. 
 out as water, and parted; my heart is like melting wax in 
 the midst of my belly, is a prophecy of what was done to 
 Him on that night when they came out against Him at the 
 Mount of Olives to take Him ; for in those records 
 which I say were composed hy His Apostles and their 
 followers it is recorded, that His sweat poured down like 
 drops of blood, as He prayed and said. If it be possible, let Luke 
 this cup pass from Me ; His heart and likewise His bones ^^'**" 
 trembling, and the former resembling wax melting in His 
 belly, that we may know that the Father willed His own 
 Son truly to undergo even these sufferings for our sakes, 
 and that we may not say that being the Son of God, He 
 did not feel those things which were laid upon Him, and 
 which happened to Him. And the words. My strength vet. 15. 
 is dried up like a potsherd, and my tongue cleaveth to my 
 jaws, are a prophecy, as I have said, of His silence, when 
 He who proved all your teachers foolish answered not 
 any thing at all. 
 
 104. "And this. Thou hast brought me into the dust o/v. 15-18. 
 death. For many dogs compassed me about, the assembly of^^^^^ 
 the wicked enclosed me. They pierced my hands and my°^ 
 feet; they did tell all my bones; they also considered aw<^ death 
 looked upon me: they parted my garments among them,^^_f^f' , 
 and upon my vesture did they cast lots, is a prophecy, as I in this 
 said before, of the manner of death to which the gathering ^^ "■ 
 together of the wicked was to condemn Him; whom He 
 calls both dogs and hunters, shewing that they who hunted 
 Him and who used every endeavour for His condemnation, 
 were even gathered together, which is also described in the 
 records of His Apostles. And I have shewn that after His 
 crucifixion, they who crucified Him parted His garments 
 among them. 
 
* TIHV 
 
 tyTwv 
 
 202 Psalm xxii. foretells the crucifixion 
 
 Just. 105. " And what follows in this Psalm : But withdraw not 
 — ^^ Thou Thy succour far from me, Lord: haste Thee to help me. 
 The Deliver my soul from the sword; and my only -begotten from 
 '"f the ^^^ power of the dog. Save me from the lions mouth, and 
 unicorns m^ humility from the horns of the unicorns, is likewise a 
 tljg* ^ teaching and foretelling of what His nature » is, and what 
 Cross, was to happen to Him ; for I have proved that He was the 
 instruct- Only-begotten of the Father of all things, being properly 
 ^^ ''y begotten by Him as His Word and Power, and was after- 
 prayers wards made man of the Virgin, as we have learnt from the 
 Christ, records of (His Apostles). And He also foretold that He 
 should die by crucifixion; for the words, Deliver my soul 
 from the sword, and my only-begotten from the power of the 
 dog ; save me from the lion's mouth, and my humility from 
 the horns of the unicorns; are likewise the words of one 
 declaring by what death He was to die, that is, by being 
 crucified : for I have already explained to you, that 
 the horns of the unicorns are a type of the cross only; 
 and entreating that His soul might be saved /rom the sword, 
 and the mouth of the lion, and from the power of the dog, 
 was a prayer that none should have power over it ; that 
 we, when arrived at the end of our lives, may ask the 
 same thing of that God, who is able to turn aside every 
 shameless and wicked angel from seizing our souls. Now 
 that our souls survive, I have proved to you from the fact 
 a fyyo- that the soul of Samuel was evoked by the witch'', as Saul 
 llv ^^I'^i^'^^ ; ^iid it ^Iso appears, that all the souls of the righ- 
 1 Sam. teous and of the prophets, like him, fell under the authority 
 of these powers ; which indeed is also confessed in the 
 case of this witch by the very facts themselves. Hence 
 God also ' seems to teach us by His Son, always to strive to 
 become righteous, and at the end of our lives to pray that 
 our souls may not fall under any such power. For when 
 He gave up the ghost upon the cross, He said, Father, into 
 Thy hands I commend My Spirit; as I have also learnt from 
 the records [of the Apostles]. For when He exhorted His 
 ' roKi- disciples to excel the life' of the Pharisees, with the cer- 
 tainty if they did not, that they would not be saved, it is 
 
 ' It seems very forced to take (palye- In the text, thereadinji; S @ehs SiSdffHetv 
 TBI with ylvfffBai, as Otto suggests. , . . Smaiovs yiy. has been adopted. 
 
 Teioc, 
 
and resurrection of Christ. 203 
 
 written in the records [of the Apostles] that He spake thus, Dial. 
 Except your righteousness shall exceed the righteousness of ^^^^' 
 the Scribes and Pharisees, ye shall in no case enter into the 20. 
 kingdom of heaven. 
 
 1 06. " And that He knew that His Father would grant Him Christ's 
 all things that He prayed for, and would raise Him from Jg^'o 
 the dead ; and encouraged all those who fear God to praise ia fore- 
 Him, tecause He had mercy, even through the mystery ofth^gn^ 
 this Man who was crucified, on the whole race of believers, °X *^ 
 
 Psalm, 
 
 and that He stood in the midst of His brethren, the 
 Apostles, (who, after He had risen from the dead, and con- 
 vinced them of that which He used to teach them before 
 His passion, that He must needs suffer these things, and 
 that they had been foretold by the Prophets, repented 
 that they forsook Him at His crucifixion,) and, when living 
 among them, praised God, as He is also declared to have 
 done in the records of the Apostles, the remainder of the 
 Psalm describes, which is as follows. / will declare Thy ver. 22, 
 name unto my brethren; in the midst of the Church will^^' 
 I praise Thee. Ye that fear the Lord, praise Him : all 
 ye seed of Jacob, glorify Him; and fear Him, all ye seed of 
 Israel. And from His being said to have changed the 
 name of one of the Apostles to Peter, and its being related 
 in the records [of His Apostles] that this was done along 
 with His having also changed the names of two other 
 brothers, the sons of Zebedee, into that of Boanerges, which 
 is, sons of thunder ; we have an indication that this is He who 
 gave Jacob the surname of Israel, and by whom Hoshea 
 was called Joshua, by which name the remainder of the 
 people who came out of Egypt were brought into the 
 land which was promised to the Patriarchs. And Moses 
 has thus foretold that He should arise as a star from the 
 family of Abraham, saying, A Star shall arise out of Jacob, Numb. 
 and a Governor out of Israel. And another Scripture says, ^*' ^^" 
 Behold a Man; the East is His name. When a star then Zeoh. 6, 
 arose in the Heavens at the time of His birth, as it is '^" 
 written in the records of the Apostles, the Magi from 
 Arabia knew the fact from this sign, and came and 
 worshipped Him. 
 
204 Jonah a type of Chrisfs resurrection. 
 
 Jtjst. 107. "And that He was to rise again on the third day after 
 
 ^Z'^'^' He was crucified, it is written in the records that those of 
 
 same ia your nation questioned with Him and said, Shew us a sign,- 
 
 by°the ^"'^ He answered. An evil and adulterous generation seeheth 
 
 history for a sign, and no sign shall be given it except the sign of 
 
 Jonah. Jonah. And when He said these things, they were veiled, so 
 
 Mat.i2, (.jjf^). jjis hearers might understand that after His crucifixion 
 
 He would rise again the third day. And He proved your 
 
 generation to be more wicked and adulterous than the city 
 
 of the Ninevites ; who at the preaching of Jonah, after he 
 
 had been cast up on the third day from the belly of the 
 
 huge fish, that after (in other versions forty") three days 
 
 they should all perish, proclaimed a fast for all living 
 
 things whatever, both men and beasts, with sackcloth, and 
 
 earnest mourning, and true repentance from their hearts, and 
 
 a turning away from their wickedness, believing that God 
 
 is merciful and loving to every man who is converted from 
 
 his wickedness; so that the king of the city himself and 
 
 also the nobles put on sackcloth, and continued in fasting 
 
 and supplication, and prevailed with God that their city 
 
 should not be destroyed. But when Jonah was grieved 
 
 that the city was not destroyed on the third (fortieth) day as 
 
 hq had proclaimed, by the Divine appointment of a gourd" 
 
 springing up, under which he sat, and was. shaded from the 
 
 heat ; (now this was a gourd that sprang up suddenly, and 
 
 was neither planted nor watered by Jonah, but grew up 
 
 rapidly, and gave him shade ;) and by the other appointment 
 
 of its withering away, at which Jonah was grieved ; God also 
 
 " " In other versions forty." These accord with the description that fol- 
 
 words form part of the Ms. text, which lows," A gourd that sprang up sud- 
 
 standa thus, nirh, iv &\\ois Teaaafti- denly;" and as the real meaning of 
 
 Kovra rpiis rinipas. Justin usually o-mvIdv is a cucumber bed, he suggests 
 
 follows the Septuagint, which here that St. Justin, like A quila and Theo- 
 
 leaia . three, whilst the Hebrew has dotion, wrote kuci/wto from k£ki, ricinus, 
 
 forty, as also the versions of Aquila, Palraa Christi, or castor oil plant, 
 
 Symmachus, and Thsodotion. Hence which he describes as "growing up 
 
 the words iv &X\ois reaaapinoina, with very suddenly, with a soft stem, which 
 
 the corresponding word in the next if wounded in the slightest degree 
 
 sentence below, seem to have been causes the whole to wither away 
 
 added by a transcriber. quickly," or roviu, the ■' cocoa-nut 
 
 ^ ariKvwva. The Benedictine trans- tree." Otto in loc. The Septuagint 
 
 lates this by the Latin hedera, "ivy;" reads KoXAKwOa. See S. Jerome's 
 
 but Otto observes that this does not Letter to S. Aug. Epist. 74. sub fin. 
 
Nineveh an example to the Jews. 205 
 
 convicted him of being unjustly angry that Nineveh was Dial. 
 saved from destruction, saying, Thou hast had pity on the j — rj- 
 gourd, for the which thou hast not laboured, neither madestio. ii. 
 it grow ; which came up in its night, and perished in its 
 night : and should not I spare Nineveh, that great city, 
 wherein are more than six-score thousand persons that cannot 
 discern between their right hand and their left hand ; and 
 also much cattle ? 
 
 108. " These things they of your nation all knew to have Christ's 
 been done by Jonah ; and although Christ declared before you reotion 
 that He would give you the sign of Jonah, exhorting you to^°^^"°* 
 repent of your sins, at least after His resurrection from the the 
 dead, and like the Ninevites to make lamentation to God but they 
 that your nation and city might not be destroyed and taken ^^^^ 
 as it has been ; yet not only did you not repent when you messen- 
 learnt that He had risen from the dead, but, as I said, you f^rouah- 
 commissioned' chosen men, and sent them throughout the out the 
 whole world to declare that ' an atheistical and lawless slander 
 heresy has been raised by one Jesus, a deceiver from^'™- 
 Galilee, whom we crucified, but His disciples stole Him by^^^'f ' 
 night from the tomb in which he was laid, when unnailed aan-r^'- 
 from the cross, and now deceive mankind, saying that 
 
 He has risen from the dead, and gone up into heaven.' 
 And you slanderously assert that He taught even those 
 godless, lawless, and unholy doctrines, of which you accuse 
 to the whole world those who confess Him to be Christ, 
 and a Teacher, and the Son of God. And besides all 
 this, even now that your city is taken and your land laid 
 waste, you do not repent, but even presume to curse Him 
 and all who believe in Him ; and yet we do not hate you, 
 nor those who by your means have conceived such things 
 against us ; but we pray that you may all even now repent, 
 and obtain mercy from Him, who is full of compassion and 
 of great mercy, God the Father of all. 
 
 109. " But that the Gentiles should repent of the evil in "^^^ 
 
 ... conver- 
 
 which through ignorance they were accustomed to live, after sion of 
 
 they heard the doctrine which was preached by His Apostles, tiieswaa 
 
 beginning at Jerusalem, and learnt it through them, permit foretold 
 
 me to prove by a few words from the prophet Micah, one of Mieah. 
 
 the twelve. They are as follows : And in the last days the Micah 
 
 4, 1—7. 
 
206 Micah iv. foretells the conversion of the Gentiles, 
 
 Just, mountain of the Lord shall be manifest, prepared in the top of 
 
 Mart. ^^^ mountains, and it shall he exalted above the hills, and people 
 
 shall flow unto it. And many nations shall come and say, 
 
 Come, let us go up to the mountain of the Lord, and to the 
 
 house of the God of Jacob, and they will enlighten us as to 
 
 His way, and we will walk in His paths. For out of Sion 
 
 shall go forth the law, and the word of the Lord from 
 
 Jerusalem ; and He shall judge among many people, and 
 
 rebuke strong nations afar off; and they shall beat their 
 
 swords into ploughshares, and their spears into pruning-hooks. 
 
 And nation shall not lift up sword against nation, and they 
 
 shall not learn war any more. And every man shall sit 
 
 under his vine and under his fig-tree, and none shall make 
 
 him afraid : for the mouth of the Lord of Hosts hath spoken 
 
 it. For all people will walk in the name of their gods, 
 
 and we will walk in the name of the Lord our God for ever. 
 
 And it shall come to pass in that day, that I will gather her 
 
 that is distressed ; and will assemble her that is driven out, 
 
 and her whom I afflicted, and I will place her that was 
 
 distressed for a remnant, and her that was pressed greatly for 
 
 a strong nation. And the Lord shall reign over them in 
 
 mount Sion from henceforth even for ever." 
 
 A part 110. When I had finished the passage, I added, "I know, 
 
 abov^ Sirs, that your teachers confess the whole of this passage to 
 
 prophe- he spoken of Christ ; and I am also aware that they assert 
 
 aireadT that He has not yet come, and that even if they admit He is 
 
 fulfilled come, it is not known who He is ; but when He shall he 
 
 in the . 
 
 Chris, made manifest and glorious, then, they say, it shall be known 
 
 and Ae ^^° He is : and then, they say, the things spoken in this 
 
 remain- passage shall come to pass ; as if there were no fruit as yet 
 
 be so at from the words of the prophecy. Unreflecting men ! not 
 
 the se- understanding that which is proved by the whole Scriptures; 
 
 coming that there are two Advents of His proclaimed, the first in 
 
 Christ, which He has been set forth as liable to suffer, and without 
 
 glory, and without honour, and crucified; the second in which 
 
 2Thess. He shall come from the heavens with glory, whenever the 
 
 ' ■ Man of the Apostacy, who speaks strange things even against 
 
 the Most 'High, shall presume on unlawful deeds upon earth 
 
 against us Christians, who (having learnt the worship of God 
 
 from the law and the word which went forth from Jerusalem 
 
and the Jews' persecution of them. 207 
 
 through the Apostles of Jesus) have fled for refuge to the Dial. 
 God of Jacob and the God of Israel ; and we who were filled ^"^''^' 
 with war, and mutual slaughter, and every kind of wicked- 
 ness, have each of us throughout the whole world turned our 
 weapons of war, our swords into ploughs and our spears 
 into implements of husbandry, and cultivate godliness, righ- 
 teousness, philanthropy, faith, and hope, which we have 
 from the Father Himself, through Him who was crucified ; 
 sitting each under his own vine, that is, each one having 
 only his wedded wife ; for you know that the prophecy says. 
 His wife shall be as a fruitful vine. Ps. 128, 
 
 " And it is plain, that there is no one who can terrify or^' 
 subjugate us, who through the whole world believe in Jesus; 
 for it is certain, that when beheaded and crucified, and 
 thrown to wild beasts, and bonds and flames and every 
 other kind of torture, we do not depart from our confession ; 
 but by how much the more such things are done, by so much 
 do others in greater numbers become believers and worshippers 
 of God through the name of Jesus. As when a man cuts off' 
 the fruitful branches of a vine, it grows up again, so that 
 others spring out, both flourishing and fruitful, so it is also 
 with us ; for the vine which is planted by God and Christ our 
 Saviour is His people. But the remainder of this prophecy 
 will come to pass at His second coming ; for the words, her Mioah 
 that is distressed and driven out, that is, from the world, ' 
 [have this meaning,] that every Christian, as much as lies in 
 you and all other men, has been cast out not only from his 
 own possessions, but from the whole earth, in that you suffer 
 not any Christian to live ; but you say that this has happened 
 to your nation ; but if you have been cast out by war, you 
 indeed have suffered these things j ustly, as the Scriptures 
 all testify ; whilst we who have committed no such crime 
 since we knew the truth of God, receive testimony from 
 Him, that together with the most Righteous, alone spotless 
 and without sin, even Christ, we are taken away from the 
 earth ; for thus says Isaiah, Beholdhow the righteous perisheth, Ia.67, 1. 
 and no man perceiveth it in his heart; and the righteous men 
 are taken away, and no man considereth. 
 
 111. " And I have already said, that it was mystically fore- The- two 
 told even in the time of Moses, by the type of the goats which ^fre "'^ 
 
 signified 
 
208 Types of Christ's two Advents. 
 
 Just, were offered at the feast, that there should be two Advents 
 ■ ^^J' of this Christ ; and again, the same thing was symbolically 
 two foretold, and declared by the actions of Moses and Joshua ; 
 ^"h*er for one of them remained on the hill till evening, with his 
 types of hands (which were borne up from beneath) stretched out, 
 Advent, which shews the type of nothing else but the cross ; and 
 !°"^'<'''the other, whose name was changed to Jesus [Joshua], led 
 tiles are the battle in which Israel was victorious. And you may 
 "ee^® see that this was done by both those holy men and prophets 
 through of God, because one was unable to bear both these myste- 
 blood of ries, I mean, the type of the cross, and of the name : for 
 Christ, jjjjg strength is, and was, and will be His alone, at whose 
 ' 4pxi name every power' trembles, being in pangs, because through 
 Him they are about to be destroyed. Our suffering and 
 crucified Christ, then, was not cursed by the law, but declared 
 that He alone would save those who fall not away from faith 
 in Him. And those who were saved in Egypt when the first- 
 born of the Egyptians were slain, the blood of the passover, 
 which was sprinkled on the side posts and the lintel, preserved; 
 for Christ was the Passover, who was slain afterwards, as 
 Is. 53, 7. Isaiah says, He was led as a sheep to the slaughter; and it 
 is written that you took Him on the day of the passover, 
 and likewise during the passover crucified Him^. And 
 as the blood of the passover saved those who were in 
 Egypt, so shall the blood of Christ deliver those who 
 believe in Him from death. Would God then have been 
 mistaken had this sign not appeared upon the doors ? I do 
 not say that, but that He thereby proclaimed beforehand 
 
 y It may not be improper to add latter evening, (and so consequently 
 
 here the foUovfing particular circum- between the two evenings,; appears 
 
 stance. " Besides that He was crucified from verses 42, 43, when we read, that 
 
 at the passover, He seems also to have when even was came, Joseph begs the 
 
 died about that moment of time when body of Jesus : so that Christ cur 
 
 they were wont to slay the paschal Passover, the great Antitype of the 
 
 lamb, which was about their ninth paschal lamb, dies between the two 
 
 hour. They began to crucify Him at evenings : and as in other particulars 
 
 the third hoar of the day, Mark xv, our Lord did fully answer what was 
 
 25 I at the sixth hour there was dark- typified of Him in that sacrifice, so 
 
 ness over the whole land until the He doth also in the time of His death ; 
 
 ninth hour, verse 33; at the ninth which was about the ninth hour, and 
 
 hour He cries out, My God, my God, was the precise time of slaying the 
 
 verse 34 ; and presently after we read paschal lamb." Kidder, quoted by 
 
 that He gave up the ghost, verse 37 ; Brown, 
 and that all this happened before the 
 
The hraaen serpent must he typically explained. 209 
 
 the salvation which was to be brought about hereafter for Diai,. 
 
 Tryph. 
 
 the human race, through the blood of Christ. For the 
 
 symbol of the scarlet thread also, which the spies who were 
 
 sent by Joshua the son of Nun gave to Rahab the harlot in 
 
 Jericho, telling her to bind it to the window by which she 
 
 let them down, that they might escape from their enemies, 
 
 in like manner shewed forth the symbol of the blood of 
 
 Christ, by which they who were formerly fornicators and 
 
 unjust, from among all nations are saved, having received 
 
 remission of their sins, and sinning no more. 
 
 112. " But you who explain these facts in a low manner. The 
 
 charge God with much weakness, if you receive them thus^^pj^j^ 
 
 barely, and do not search out the force ' of what is recorded, tlifse 
 
 For even Moses may be thus condemned of having acted a low 
 
 against the law, who, having himself commanded that no like- ?°^ J®' 
 
 ness should be made of any of the things in heaven, or on manner, 
 
 earth, or in the sea, then himself made a brazen serpent, and o",. ° "^ 
 
 placed it for a sign, and commanded those who were bitten them- 
 
 to look upon it ; and they who did so were saved. Shall the ^^jth 
 
 serpent then, which God cursed at the beginning, as I haveP°'°'^.°* 
 
 said, and slew, as Isaiah declares, by a great sword, be con- 1 j^^^. 
 
 ceived to have then saved the people ? And shall we receive a">' 
 
 . . Is, 27 1. 
 
 such things in the foolish manner in which your teachers lay ' ' 
 
 them down, and not as types ? And shall we not refer the 
 sign to the image of Jesus who was crucified, since also 
 Moses by stretching out his hands together with him who was 
 surnamed Jesus, caused your nation to have the victory? 
 Thus at least shall we cease to be in difficulty about the deeds 
 of the lawgiver, for he did not forsake God, and persuade 
 the people to put their trust in a beast, through which trans- 
 gression and disobedience had their origin. And these 
 things were done and spoken by the holy prophet with much 
 meaning and mystery, nor is there any thing which any one 
 can justly reprehend among the sayings or doings of all the 
 prophets, if you have the knowledge which is contained 
 in them. But if your teachers only explain to you why 
 female camels are not mentioned in this or that passage, or 
 what kind of animals they are which are called female 
 camels, and why so many measures of fine fiour, and so 
 many of oil, are used in the offerings, and that in a low and 
 
 p 
 
210 Tj/pical acts of Joshua. 
 
 J'jsT. grovelling' manner, but never venture to speak of or ex- 
 
 .— '- plain such things as are of consequence and worthy of in- 
 
 TtZs vestigation, or even charge you never at all to give ear to us 
 who do explain them, nor to hold any communication with 
 us, will they not deserve what our Lord Jesus Christ said 
 Mat.23,to them, Whited sepulchres, which appear beautiful outward, 
 27J ■ and are within full of dead men's bones,- ye pay tithe of 
 mint, ye swallow a camel, ye blind guides ? Unless therefore 
 you despise the doctrines of those who exalt themselves, 
 and seek to be called Rabbi, Rabbi, and apply with such 
 constancy and understanding to the writings of the Prophets, 
 that you would suffer at the hands of your nation the same 
 things as the prophets themselves suffered, you will be unable 
 to derive any benefit whatever from the prophetic writings. 
 Joshua 113. " What I mean is this : Joshua, as I have often said 
 type of before, whose name was Oshea, him who was sent into 
 Christ. Canaan with Caleb as a spy, Moses called Jesus [Joshua]. 
 You never enquire why this was done, nor question, nor 
 search into the point: hence Christ is undiscovered by you, 
 and when you read you do not understand, nor when you 
 now hear that our Christ is Jesus, do you consider that this 
 name was not given him without a purpose, or by chance. 
 But you make it indeed a theological question, why an " a" 
 was added to the original name of Abraham, and you dis- 
 pute in high terms as to the reason of a second " r" being 
 inserted in that of Sarah ' ; but why the name of Oshea the 
 son of Nun, which he received from his father, was changed 
 into Jesus [Joshua], you do not in like manner enquire. 
 Seeing that not only was his name changed, but being also 
 made the successor of Moses, alone of those of his own age 
 who went out of Egypt, he led the people that remained 
 into the holy land ; and just as he led the people into the 
 holy land, and not Moses ; and as he divided that land by 
 lot to those who entered it with him ; so also will Jesus 
 the Christ turn again the dispersion of the people, and dis- 
 
 • In the LXX, as S. Justin states, that it was " the vulgar mistake of the 
 
 the change is from "A^pan to 'AjSpack/*, Greeks," for that the alteration in the 
 
 and from SeJpo to Sd^^a. But of this, former case was an addition of H, in 
 
 as observed by Brown, Bp. Pearson (on the latter a change of "i into H ; with 
 
 the Creed, Art. ii. p. 113. note m.) says which our Enfflisb version accords. 
 
The circumcision at Gilgal typical. 211 
 
 tribute the good land to each, but not in the same way ; for Dial. 
 the former gave them a temporary inheritance, seeing he^^HZ?- 
 was not Christ, who is God, nor the Son of God ; but the 
 latter after the holy resurrection shall give us our pos- 
 session for eternity. The former caused the sun to stand 
 still, after he had been named by the name of Jesus, and 
 received power from His Spirit. For that it was Jesus 
 who appeared to Moses and Abraham, and to all the other 
 Patriarchs, and conversed with them, ministering to the 
 will of His Father, I have already proved ; who, also I 
 assert, came to be born as man of the Virgin Mary, and 
 exists always. For this is He by ' and through whom the ' after 
 Father is about to renew the heavens and the earth. This coming, 
 is He who shall shine as an everlasting light in Jerusalem. Bened. 
 This is He who after the order of Melchisedek is King 
 of Salem, and Priest of the Most High for ever. The 
 former is said to have circumcised the people a second 
 time with knives of stone, (which is a heralding of that 
 circumcision by which Jesus Christ Himself has circum- 
 cised us from the service of stones and other idols,) and to 
 have made an assemblage" of those who from uncircumcision, ^ e-i]na- 
 that is, from the deceits of the world, were circumcised • 
 in every place by knives of stone, that is, by the doctrines 
 of Jesus our Lord. For I have already proved that Christ 
 used to be figuratively preached by the prophets as a Stone 
 and a Rock. By the knives of stone then we shall under- 
 stand His doctrines, by which so many who were wandering 
 in error were circumcised from uncircumcision with the 
 circumcision of the heart; with which circumcision God 
 from that time through Jesus commanded even those to be 
 circumcised, who have that circumcision which received its 
 beginning from Abraham ; having said, that those also who 
 entered into that holy land were to be circumcised a second 
 time by Joshua with knives of stone. Joshua 
 
 1 14. " For the Holy Ghost sometimes caused something to certain 
 be done openly which was a type of what was about to tests by 
 happen ; and at other times spake of what was about to distin- 
 take place as if it were then doing, or had been done ; and ^^^ 
 unless those who read them know this method, they will be is said 
 unable to follow rightly the meaning of the Prophets. t^re"f''' 
 
 p 2 Christ. 
 
212 Examples of typieallanguage. True circumcision. 
 
 Just. I will cite for example's sake some words of prophecy, that 
 ^^^ — '- you may understand my meaning. When He sa/s by Isaiah, 
 oircum- He wos led as a sheep to the slaughter; and as a lamb 
 the Jews ^^/o*"^ <Ae shearer; He speaks as if the Passion were 
 j?.™"7 already accomplished; and when He says again, I have 
 to that stretched out my hands unto a disobedient and gainsaying 
 "1^^"^' people, and, Lord, who hath believed our report? the words 
 Is. 63,7. are spoken as if to narrate things which had been already 
 ls.53'1. accomplished. For I have also shewn that Christ is often 
 called in parable a Stone, and in figurative language Jacob 
 Ps. 8, 3. and Israel. And again when He says, / shall see the 
 heavens, the work of Thy jmgers, except I understand the 
 operation of His words% I shall understand the passage un- 
 intelligently, like your teachers, who think that the Father of 
 the universe and the unbegotten God has hands, and feet, 
 and fingers, and a soul, like a compound creature ; who 
 therefore teach also that the Father Himself vi^as seen by 
 Abraham and Jacob. Happy therefore are we who have 
 been circumcised with the second circumcision of knives of 
 stone. For your first circumcision was and is wrought by 
 iron, for you continue hard of heart ; but ours which is a 
 second one, and which was revealed after yours, circumcises 
 us by sharp stones, that is, by the words of the Apostles of 
 Him who was the corner-stone, and the stone cut without 
 hands, from idolatry, and all sin whatever ; whose hearts are 
 thus circumcised from evil as even to rejoice in dying for 
 the name of that good Rock, from which springs up living 
 water, for the hearts of those who through Him love the 
 Father of all, and which gives to those who wiU to 
 drink of the water of life. But you do not understand me 
 vsfhen I speak of these things, for what it was foretold that 
 Christ should do you know not, nor do you believe us who 
 direct you to the Scriptures; for Jeremiah thus exclaims, 
 Jer. 2, Woe unto you, because you have forsaken Me the Living Foun- 
 tain, and have hewed you out broken cisterns that can hold 
 no water. Shall there be a wilderness where Mount Sion is ? 
 Jer.3,8. JBecause I gave Jerusalem a bill of divorce in your sight. 
 
 » The reading of the MSS. tuv of God in Gen. i. The Bened. eon- 
 \ii7iij>' has been retained, as refeiring jectnres riiii xSyov, and Otto tov \6yov, 
 probably to the successive "sayings" both understanding it of the Logos. 
 
Christ foretold in Zechariah's vision of the High Priest. 213 
 
 115. " But you ought to believe Zechariah, when shewing Dial. 
 the mystery of Christ in parable, and preaching it in a hidden '^^''"' 
 way, whose words are as follows: Rejoice, and he glad, Opheey of 
 daughter ofSion : for, lo, I come, and I wiU dwell in the midst gf . 
 of thee, saith the Lord, and many nations shall be joined to the tians in 
 Lord in that day, and shall he My people : and I will dwell ^-^^t^^^ 
 in the midst of thee ; and they shall know that the Lord q/'Theper- 
 Hosts hath sent me unto thee. And the Lord shall inherit manner 
 Judah His portion in the holy land, and shall choose Jerusalem J^Jj^'"^ 
 again. Let all flesh fear before the Lord : for He hath dispute. 
 risen up out of His holy clouds. And He hath shewn me jo—is '• 
 Jesits the High Priest standing before the Angel : and the 3j ' • 2. 
 devil stood at His right hand to resist Him ,• and the Lord 
 said to the devil, The Lord that hath chosen Jerusalem rebuke 
 thee : lo, is not this a brand plucked out of the fire ?" 
 
 As Trypho was about to reply and contradict me, I 
 said, "Wait first, and hear what I say ; for I am not going, as 
 you suppose, to interpret it as if there had been no priest 
 named Jesus in the land of Babylon, where your people 
 were in captivity ; which even if I had done, I have proved that 
 there was a Jesus a priest in your nation ; yet the Prophet 
 did not see him in his revelation, as he saw not the devil, 
 or the Angel of the Lord, by actual sight', being in his 'aim- 
 natural state, but in a trance^, a revelation having been maden'' / 
 to him. But now I say, that just as [the Holy Ghost] o-ei. 
 mentioned certain signs and actions done by the son of 
 Nun, through his name Jesus, heralding those things which 
 were to be done by our Lord; so I now come to prove, 
 that the revelation of the Jesus who was a priest of your 
 nation in Babylon, was a foreshewing of the things which 
 were to be done hereafter by our Priest, and God, and 
 Christ, the Son of the Father of all things. 
 
 " I wondered in fact," I continued, " why you were silent 
 just now, and did not interrupt me, when I said that the 
 son of Nun was the only one of his contemporaries who 
 came out of Egypt, that entered into the holy land with 
 those who were described as the youth of that generation. 
 For you swarm together and settle like flies upon sores. 
 For even if any one speak ten thousand words well, yet if 
 
214 ZechariaKs vision applies to Christians. 
 
 Just there be any one trifling thing which does not please you, 
 
 ^or which you do not understand, or which is not correct, 
 
 you think nothing of the many good, but lay hold of that 
 trifling little word, and endeavour to prove it to be impious 
 and unrighteous ; in order that, being judged with the same 
 judgment by God, you may have much the more to give 
 account for your audacious enormities, whether they be 
 evil actions, or unsound and perverse interpretations ; for 
 with what judgment ye judge, it is right that ye should 
 be judged. 
 It is 116. "Butthatlmay give you the account of the revelation 
 
 how'the of Jesus Christ the Righteous, I resume my discourse and 
 above gay^ that that revelation was made to us who believe on 
 ey ap- Him who was crucified as the Christ, the High Priest ; 
 Chris*" *° ^^ who, when living in fornications and every kind of 
 tians. filthy practice, have through the grace given by our Jesus, 
 according to the will of His Father, put oS all those foul 
 Zech, 3, sins with which we were clothed. The devil was always at 
 hand opposing us, and endeavouring to draw us all. to 
 himself; and the Angel of God, that is, the Power of God 
 which was sent us through Jesus Christ, rebukes him, and 
 he departs from us. And we have been, as it were, plucked 
 from the fire, being freed from our former sins, and 
 iirvpd- from the affliction, and the fiery trial', by which the devil 
 ''""'■ and all his ministers try us, from which also Jesus Christ 
 the Son of God plucks us again ; who has moreover 
 promised, if we perform His commandments, to clothe us 
 with garments that He has prepared for us, and to pro- 
 vide for us an eternal kingdom. For as that Jesus, who is 
 called by the Prophet a priest, was seen wearing filthy 
 garments, because it is said that he married a harlot ; and 
 is called a brand plucked out from the fire, because he 
 Zech. 3, received remission of his sins, the devil also who opposed 
 ^' *■ him being rebuked ; so we, who through the name of 
 Jesus believe as one man on God the Creator of all things, 
 have put off' our filthy garments, that is our sins, through 
 the name of His first-begotten Son ; and are set on fire by 
 the word of His calling, and are the true high-priestly 
 family of God, as He Himself testifies, saying, that in 
 
The sacrifice in the Eucharist foretold by Malachi. 215 
 
 every place among the Gentiles they offer sacrifices pure and Dial. 
 well pleasing to Him. But God accepts not sacrifices from '^^''"' 
 any except through His priests. 
 
 117. " God has therefore beforehand declared, that all who Mala- 
 through this name ofier those sacrifices which Jesus, who is prophe- 
 the Christ, commanded to be oflfered, that is to say, in the "y of the 
 Eucharist of the Bread and of the Cup, which are offered flees of 
 in every part of the world by us Christians, are well pleasing 5?^"'" 
 to- Him. But those sacrifices, which are offered by you, and cannot 
 through those priests of yours, He wholly rejects, saying, ijgj.""^^ 
 And I will not accept your offerings at your hands. For oi the 
 from the rising of the sun, even to the going down of the same, of the 
 My name is glorified among the Gentiles ; but ye profane it. "^V"* 
 
 "But you even till now contentiously assert, that God were 
 does not receive the sacrifices ofiered in Jerusalem by those ^^^!^J^ 
 who, then living there, were termed Israelites ; but says sion. 
 that the prayers of those of your nation who were then in lo— !i2'. 
 the dispersion were accepted by Him, and calls their prayers 
 sacrifices. That prayers indeed and thanksgivings' ofiered « ei;j:o- 
 up by the worthy are the only sacrifices which are perfect'""'^ 
 and acceptable to God, is what I myself also afl[irm : (for 
 these alone the Christians also have been taught to oflEer^, ^micT;/. 
 and that in the remembrance made by their food, both solid 
 and liquid, in which there is a commemoration also of the 
 passion endured for their sakes by the Son of God*", whose 
 name the chief priests and teachers of your nation have 
 laboured to get profaned and blasphemed throughout the 
 whole world ; but those filthy garments which are placed by 
 you on all those who from the name of Jesus are made 
 Christians, God will shew to be taken from us, when He 
 shall raise up all again, and set some incorruptible, immortal, 
 and free from pain, in an eternal and imperishable kingdom ; 
 and send others into the eternal punishment of fire:) but 
 both you and your teachers deceive yourselves when you 
 interpret this passage of Scripture of those of your nation 
 who were in the dispersion, and say that it speaks of their 
 
 •" The reading of the Greek is not serted A @ehs rod @eov instead of 6 ttbs 
 
 the Son of God, but God of God ; but rod ®eod. Otto admits the emendation 
 
 this, the Benedictine observes, is the into his text, 
 error of the transcriber, who has in- 
 
216 The dispersion partial. Christ's coming as Judge. 
 
 Just, prayers and sacrifices made in every place, as pure and well 
 
 *liHi pleasing, and know that you speak falsely, and endeavour 
 
 in every way to impose upon yourselves ; first, because your 
 
 people are not found even now from the rising to the 
 
 setting of the sun, but there are nations in which none of 
 
 your race have ever dwelt ; whilst there is not one nation of 
 
 men, whether Barbarians, or Greeks, or by vyhatsoever 
 
 name distinguished, whether of those (nomads) who live in 
 
 waggons, or of those who have no houses, or those pastoral 
 
 people that dwell in tents, among whom prayers and thanks- 
 
 ' eux"- givings' are not offered to the Father and Creator of all 
 
 piarias. ^jj^^gg^ through the name of the crucified Jesus. And 
 
 you know that at the time when the prophet Malachi 
 
 said this, the dispersion of you tlirough the whole world, 
 
 in which you now are, had not yet taken place ; as is also 
 
 shewn by Scripture. 
 
 He ex- 118. " It would be better, therefore, that you should lay 
 
 them to aside this spirit of contention, and repent before the great Day 
 
 repent p£ Judgment comes, in which, as I have proved, Scripture 
 
 the com- foretells that all those of your tribes who have pierced this 
 
 Christ: Christ shall mourn. And I have explained the meaning of 
 
 through the prophecy, The Lord sware, [Thou art a Priest for ever"] 
 
 faith in after the order of Melchisedek ; and I have said before 
 
 ^}j"™ that the prophecy of Isaiah, who said, His burial was 
 
 tia.naa,re taken away from the midst, was about Christ, who was 
 
 religions to ^^ buried, and to rise again; and that this Christ 
 
 than Himself will be Judge of all the quick and the dead, 
 
 I have stated at length. And Nathan also in like manner 
 
 In. 57,2. spoke thus of Him to David; / will be to Him a Father, 
 
 1 Chron ""^^ ^^ shall be to Me a Son, and I will not take My mercy 
 
 28, 6. away from Him, as I did from them that were before Him; 
 
 and I will settle Him in Mine house, and in His kingdom for 
 
 Ezek. ever. And Ezekiel says, that there shall be no other Prince 
 
 **' ^' in this house but He ; for He is the chosen Priest and Eternal 
 
 King, the Christ, as being the Son of God; and think not that 
 
 Isaiah or the other prophets say that at His second coming 
 
 sacrifices of blood or drink oiFerings were to be offered on the 
 
 ' eux<«- Altar, but true and spiritual praises and thanksgivings'. And 
 
 piffTios. ^g }jave not believed in Him in vain, nor have we been deceived 
 
 by those who taught us : but it has even been effected by the 
 
Christians, as foretold, holier than the Jews. 317 
 
 wonderful providence of God, that we through the calling of Dial. 
 
 the new and eternal covenant, that is Christ's, should be " 
 
 found both more understanding and more religious than you, 
 who are thought to be, but are not, either lovers of God, or 
 understanding. This very thing Isaiah says with wonder ; 
 And kings shall shut their mouths : for to whom He was not Is. 52, 
 spoken of, they shall see; and they that have not heard shall ^ ' ' 
 understand. Lord, who hath believed our report, and to 
 whom is the arm of the Lord revealed ? 
 
 " In saying this, Trypho," I added, "as I have opportunity, 
 I endeavour to repeat what I said before, but yet briefly 
 and concisely, for the sake of those who have come with 
 you to-day." 
 
 " You do well," he said, " and if you should repeat the 
 same again and that at greater length, be assured that both 
 myself and my companions would take pleasure in listening 
 to them." 
 
 119. And I said again, " Do you think. Sirs, that we Chris- 
 could ever have understood these things in the Scripture, if 'Ji^^^ol'v 
 we had not received grace to understand them by the will people 
 of Him who willed them, in order that what was said in were 
 the time of Moses might be fulfilled; They provoked V^""*^^' 
 Me to jealousy with strange gods, with abominations provoked Abra- 
 they Me to anger. They sacrificed to devils, whom they knew an"thev 
 not ; new gods that came newly up, whom their fathers knew are oall- 
 not. Thou hast forsaken the God that begat thee, and arty,^g^ 
 unmindful of the God that nourisheth thee. And the iorc^Deut.32, 
 saw, and was jealous, and was provoked to anger, because 
 of the anger of His sons and daughters, and said, I will 
 turn away My face from them, and I will shew what shall 
 happen to them in the last days; for they are a perverse 
 generation, children in whom is no faith. They have moved 
 Me to jealousy with that which is not God; they have pro- 
 voked Me to anger with their idols : and I will move them to 
 jealousy with those that are not a people, and I will provoke 
 them to anger with a foolish nation. For a fire is kindled in 
 Mine anger, and shall burn unto the lowest hell. It shall 
 consume the earth with her increase, and set on fire the found- 
 ations of the mountains : I will heap mischiefs upon them. 
 
 " And after that Just One was cut off, we, another people, 
 flourished and sprang up like now and flourishing corn, as 
 
218 Christians the nation promised to Abraham, 
 
 Just, the prophets said, And many nations shall flee unto the 
 Zech. 2 -^"^'^ ^^ ^^*^ \d(''y for « people; and they shall dwell in the 
 11. midst of the whole earth. But we are not only a people, 
 Is. 62, but are also a holy people, as I have already shewn. And 
 they shall call him, a holy people, redeemed of the Lord. We 
 are not therefore a despicable people, nor a barbarous tribe, 
 nor such as the races of Caria and Phrygia, but God has 
 chosen us, and was manifested to those who asked not for 
 l3.G5,l. Him. Behold, He says, / am God to a nation which has not 
 called upon My Name. For this is the nation which God 
 formerly assured to Abraham, and promised that He would 
 make him the father of many nations, not meaning the 
 Arabians, nor the Egyptians, nor the Iduraeans ; for 
 Ishmael too became the father of a great nation, and Esau ; 
 and there is even now a vast multitude of Ammonites. And 
 Noah was moreover the father of Abraham himself, and in 
 fact of the whole race of man. And other nations had other 
 ancestors. What more then did Christ grant to Abraham ? 
 That He called him with His voice by the like calling, and 
 commanded him to go out of the land in which he was 
 dwelling. Yea, and He has called us all by that voice, and 
 we have now gone out from that way of life in which we 
 were living, like the other inhabitants of the world, in sin ; 
 and together with Abraham we shall possess the holy land, 
 receiving our inheritance for endless ages, being the children 
 of Abraham through a like faith. For j ust as he believed 
 the voice of God, and it was counted to him for righteous- 
 ness, so we also believing the voice of God, which is both 
 spoken again through the Apostles of Christ, and proclaimed 
 to us by the prophets, have renounced, even to death, all 
 that is in the world. Therefore He promised Him a nation 
 of the like faith, and devout, and righteous, well-pleasing 
 'Dent, to the Father, but not you, in whom is no faith. 
 
 120. " See indeed how He makes the same promises to 
 Chris- Isaac and to Jacob ; for He speaks thus to Isaac, In thy seed 
 were shall all the nations of the earth be blessed; and to Jacob, 
 promised ^^^ ^^ ^rifte* of the earth shall be blessed in thee and in 
 
 even to •' 
 
 li>a.ao,to thy seed. But He does not say so to Esau, nor to Reuben, 
 and to' nor to any other, but those of whom Christ was to come 
 Judah. according to the dispensation which was by the Virgin 
 4; 18,4! Mary. But if you would consider the blessing of Judah, 
 
and the patriarchs. Shiloh in JacoV s prophecy is Christ. 219 
 
 you would see what I mean. For the seed is divided from Dial. 
 Jacob, and descends through Judah, and Phares, and Jesse, 
 and David : and these are signs, to shew that some of your 
 nation should be found to be the children of Abraham, and 
 in the portion of the Christ, but that others should be the 
 children indeed of Abraham, but being like the sand upon 
 the seashore, which is barren and unfruitful, much indeed in 
 quantity and numberless, but producing no fruit whatever, 
 and only drinking the water of the sea ; of which indeed a 
 great multitude of your nation are convicted, drinking in 
 the doctrines of bitterness and ungodliness, but rejecting 
 the word of God. For he says of Judah, A Prince sAaWGeii.49, 
 not fail from Judah, nor a Ruler from his thighs, till the 
 things laid up for him come, and he shall be the expectation 
 of the Gentiles. 
 
 " And it is plain that this was not spoken of Judah, but of 
 Christ ; for we, who are of all nations, look not for Judah, 
 but for Jesus, who also brought your fathers out of Egypt ; 
 for until the coming of Christ the prophecy proclaimed be- 
 forehand, Until He comes for whom it is laid up, and He shall 
 he the expectation of the Gentiles. Jesus came then, as I have 
 shewn at length, and He is expected to come again upon the 
 clouds, whose name you profane yourselves, and labour to 
 have it profaned throughout all the world. 
 
 " I might. Sirs," I continued, " contend with you about 
 the above expression, which you translate, alleging that it is 
 said, Until the things laid up for him come, for the Seventy 
 did not so render it ; but. Until He comes for whom it is laid 
 up. But since what follows proves that it was said of Christ; 
 for it runs thus, And He shall be the expectation of the 
 Gentiles, I will not dispute with you about a single little 
 word, as I did not endeavour to establish my proof of Christ 
 from the Scriptures, which are not acknowledged by you, 
 which I cited from the words of Jeremiah the prophet, and 
 Esdras, and David, but from such as are even now admitted 
 by you ; which if your teachers had understood, be well 
 assured that they would have removed them, as they did 
 those about the death of Isaiah, whom you sawed asunder 
 with a wooden saw; which also was a type of Christ, who 
 would divide your nation in two, and would admit those 
 
220 Prophecies fulfilled in the general conversion 
 
 Just, that are worthy, together with the holy Patriarchs and Pro- 
 
 ^^^'^- phets, to His eternal kingdom; but who has already said 
 
 that He will send the rest, together with those out of all 
 
 nations who like them are disobedient and impenitent, to 
 
 Matt. 8, the punishment of the unquenchable fire. For they shall 
 
 ^^' ^^' come, He said, from the east and from the west, and shall sit 
 
 down with Abraham, and Isaac, and Jacob, in the kingdom of 
 
 heaven : but the children of the kingdom shall be cast out into 
 
 outer darkness. This I have said, regarding nothing at all, 
 
 but speaking the truth, and fearing no one's person, even if 
 
 I should be immediately torn in pieces by you. For I had 
 
 regard to none of my own countrymen, I mean the 
 
 Samaritans, when I said in ray written address to Caesar ", 
 
 that they were deceived by putting their trust in Simon the 
 
 magician of their own nation, whom they maintain to be God 
 
 above every principality, and authority, and power." 
 
 From 121. As they kept silence, I continued. "He, speaking 
 
 that^the ^y ^^^^^ "f this Christ, my friends, says not, In His seed 
 
 GentWes shall all nations of the earth be blessed, but, in Him. 
 
 in And thus it is written there, His name shall endure for ever, 
 
 Christ, n shall arise above the sun : and all nations shall be blessed 
 
 plain in Him. But if all nations are blessed in Christ, and we 
 
 that this £ ji nations believe in Him, He Himself is the Christ, 
 
 2«lyhri8t. ' 
 
 Ps. 72, and we are they who are blessed through Him. God formerly 
 Deut. 4 permitted the sun to be worshipped, as it is written, and yet 
 19- you cannot find any one who ever underwent death because 
 of his faith in the sun; but you, for the name of Jesus, may 
 see those who from all nations have undergone, and who 
 now undergo, all things, that they may not deny Him ; for 
 the word of His wisdom and truth is far more fiery and 
 bright than the influences of the sun, and it penetrates into 
 Ps. 72, the depths of the heart and mind. Hence Scripture says. His 
 2^" , g name shall arise above the sun : and again Zechariah says of 
 12; 12, Him, The East is His name ; and speaking of the same person, 
 he said, They shall mourn tribe by tribe. But if at His first 
 coming, when He was without honour, without comeliness, 
 and was set at nought. He has so shone forth and pre- 
 vailed, as not to be unknown in any nation ; and that every 
 where men repented of the former evil course of life of each 
 
 ■^ St. Justin probably refers to his first Apology. See Apol. i, §. 26. 
 
of the Gentiles, not in Jewish proselytes. 221 
 
 race ; so that even the devils were subject to His name ; Dial. 
 
 and all the powers and kingdoms have feared His name more ' 
 
 than they fear all who are dead ; shall He not certainly at 
 His glorious coming destroy all who hate Him, and those who 
 unjustly revolt from Him, but give His true followers rest, 
 and bestow on them all that they look for ? To us then it 
 is given to hear and to understand, and to be saved by this 
 Christ, and to have knowledge of all the things of the 
 Father. Wherefore He says to Him, It is a great thing for Is. 49, 9. 
 Thee that TJiou shouldest be called My Servant, to raise up 
 the tribes of Jacob, and to turn the dispersions of Israel : 
 I have made Thee for a light to the Gentiles, that Thou 
 mayest be their salvation unto the end of the earth. 
 
 122. " You indeed think that these words are spoken The 
 of the stranger* and the proselyte, but in fact they j^f^n„i 
 are spoken of us who have been enlightened through inter- 
 Jesus. For Christ truly would have borne witness tooflheir^ 
 them also: but now, as He Himself said, you are two-Y^^^' 
 fold more the children of hell. The words of the Prophet Matt. 
 then are not spoken to them but to us, of whom ' ^^' 
 the Scripture says, I will lead the blind in a way which Is. 42, 
 they know not, and they shall walk in paths which they^^' 
 have not known. And I am witness, saith the Lord God, Is. 43, 
 and my servant whom I have chosen. To whom then does 
 Christ give this testimony ? Plainly to those who believe. 
 But the proselytes not only do not believe, but blaspheme 
 His name two-fold more than you, and endeavour to put 
 to death and torture us who believe in Him, for they 
 strive to be like you in all things. And again in another 
 place He says, / the Lord have called Thee in righteousness, is. 42 
 and will hold Thy hand, and strengthen Thee, and I will^' ^" 
 place Thee for a covenant of the people, for a light of the 
 Gentiles; to open the eyes of the blind, to bring out of 
 prison them that are bound. For these words, Sirs, are also 
 
 * T7i6pav. This word is found in the referred to; and in like manner St. 
 
 Septaagint version of Exodus xii. 9, Justin in the next chapter seems to 
 
 and Isaiah xiv. 1, where Aquila, Sym- use Trpoff^Avros as synonymous with 
 
 maehus, and Theodotion, read upoaij- yniSpas. Hence Otto supposes the 
 
 \vTos. Hesychius explains it to mean words Koi roiis irporniKirovs, to be a 
 
 " neighbours of another race, whom the corrupt addition to the text in the 
 
 Israelites term proselytes." So Theo- present passage, 
 doret on the passage of Isaiah above 
 
222 Jewish proselytes have no new or better covenant. 
 
 Just, addressed to Christ, and concerning the nations who have 
 
 ^been enlightened. Or will you again assert that He says 
 
 them in reference to the law and the proselytes ?" 
 
 Then some of those who came on the second day cried 
 out, as if they were in a theatre, " What then ? Does 
 He not speak in reference to the law and those who are 
 enlightened by it, that is, the proselytes ?" 
 
 " No," I replied, looking at Trypho, " for if the law had 
 
 power to enlighten the nations and those who have it, what 
 
 need was there of a new covenant ? For since God 
 
 promised to send a new covenant, and an everlasting law 
 
 and commandment, we will not explain it of the old law and 
 
 its proselytes, but of the Christ and His proselytes, namely, 
 
 us Gentiles whom He has enlightened ; as He somewhere 
 
 Is. 49, 8. says, Thus saith the Lord, In an acceptable time have I 
 
 heard Thee, and in a day of salvation have I succowed Thee ; 
 
 and I gave Thee for a covenant of the nations, to establish 
 
 the earth, and to inherit the desolate ones as an heritage. 
 
 What then is the inheritance of Christ ? is it not the 
 
 nations?, What is the covenant of God? is it not the 
 
 Ps.2,7.Christ ? as He says in another place, Thou art My Son, 
 
 this day have I begotten Thee. Ask of Me, and I will give 
 
 Thee the nations for Thine inheritance, and the uttermost 
 
 parts of the earth for Thy possession. 
 
 The in- 123. " Since then all these latter prophecies are spoken 
 
 tatfoias ^^*^ reference to Christ and the Gentiles, you should con- 
 
 of the sider that the former' are so also. For your proselytes have 
 
 are ridi-'^° need of a covenant, if, since one and the same law is 
 
 culouf. laid down for all that are circumcised, the Scripture speaks 
 
 tians are thus of them. And the stranger also shall be joined to them, 
 
 israe™* aw<^ shall be joined to the house of Jacob; and because in 
 
 ^Quoted fact a proselyte who is circumcised that he may be joined to 
 
 121'."''^ your people, becomes as one who is born among you' ; but 
 
 Is.i4,i.'jpe who are held worthy of being called a people, are 
 
 ^Saiv. nevertheless Gentiles, because we are uncircumcised. And 
 
 it is ridiculous too for you to say that the eyes of your 
 
 proselytes are opened, but that your own are not ; and 
 
 that you should be termed blind, and deaf, but they 
 
 enlightened. And it will be more ridiculous still, if you say 
 
 that the law was given to the Gentiles, but that you knew 
 
Christians the true Israel. 223 
 
 not that law. For you would have dreaded the wrath of God, Dial. 
 and would not have been lawless and uncertain children ; 
 but you would have been fearful of hearing Him say 
 always, Children, in whom is no faith. And, Who is blind, Deut. 
 but my servants? and deaf, but they who rule over them?^^'^^' 
 And the servants of God are blind. Ye see often, but do not 19. 20. 
 observe ; your ears are open, and ye do not hear. 
 
 " Is this praise which God gives you good, and His 
 testimony such as befits His servants ? And you are not 
 ashamed that you hear it often, and you do not tremble 
 when God threatens you ; but assuredly you are a foolish 
 and hardhearted people. Wherefore, behold, saith the Lord, is. 29, 
 I will proceed to remove this people, and I will remove ^*' 
 them; and I will destroy the wisdom of the wise, and will 
 hide the understanding of the prudent. And justly, for you 
 are not wise nor understanding, but cunning and trea- 
 cherous; wise only to do evil, but powerless to discern 
 the hidden counsel of God, or the faithful covenant of the 
 Lord, or to discover the everlasting paths. Therefore, He 
 says, I will raise up to Israel and Tudah a seed of men, andzet. 31, 
 a seed of beasts. And He speaks thus by Isaiah of another ^ '" 
 Israel ; In that day there shall be a third Israel amongst the is. I9, 
 Assyrians and the Egyptians, blessed in the land which the ^*" ^^' 
 Lord of Hosts blessed ; saying. Blessed shall My people be 
 which are in Egypt, and which are amongst the Assyrians, 
 and Israel Mine inheritance. Since God then blesses this 
 people, and calls them Israel, and declares them to be His 
 inheritance, why do you not repent, both that you deceive 
 yourselves, as if you alone were Israel, and that you 
 curse the people whom God has blessed ? for when He 
 spoke to Jerusalem and the regions round about it, He 
 thus said again. And I will create upon you men, evenEzek. 
 My people Israel, and they shall inherit you, and you shall^^' '^• 
 be their possession, and you shall be no more bereaved of 
 children by them." 
 
 " What then," said Trypho, " are you Israel, and does 
 God speak this of you ?" 
 
 " If," I said in reply, " we had not had a long discussion 
 on this question, I should doubt perhaps whether you made 
 this enquiry from ignorance ; but as we have proved this, 
 and you have assented to it, I cannot suppose that you are 
 
224 Christians true Israel and children of God. 
 
 Just, ignorant of what has been said, nor that vou wish to have 
 Mart. ,. . ' , % . , ,, 
 recourse to wrangling again, but that you do it to challenge 
 
 me to prove the same thing to these [friends of yours] ." And 
 in answer to the assent which was expressed in his counte- 
 nance, I said ; " Again in Isaiah, if indeed you, hearing with 
 your ears, will receive it, God, speaking of Christ in a 
 Is. 42, parable, calls Him Jacob and Israel, saying thus, Jaeob is 
 '""*■ My servant, I will uphold Him; Israelis Mine elect. I will 
 put My spirit upon Him, and He shall bring forth judgment 
 to the Gentiles. He shall not strive nor cry, neither shall any 
 man hear His voice in the streets. A bruised reed shall He 
 not break, and smoking flax shall He not quench, but He shall 
 bring forth judgment unto truth ^ : He shall shine, and shall 
 not be broken, till He shall have set judgment in the earth : 
 and in His name shall the Gentiles trust. As therefore your 
 whole race was called Jacob and Israel from that one Jacob 
 who was also surnamed Israel ; so we too who keep the com- 
 mandments of Christ as we are called Jacob, and Israel, and 
 Judah, and Joseph, and David, so from Christ who begat us 
 unto God, we are called, and are, the true children of God." 
 Chris- 124. And when I saw that they were disturbed at my 
 thTchil- ^*yi"S t^** ^^ ^1*0 ^'■^ ^^^ children of God, I anticipated 
 dren of their question, and said, " Hear, Sirs, how the Holy Ghost 
 speaks of this people, that they are all sons of the Most 
 High, and that Christ Himself shall be present in their 
 congregation, judging the whole race of men. The words 
 Ps. 82. are spoken by David, as you translate them, thus ; God 
 standethin the congregation of gods; and He judgeth among 
 the gods. How long do you judge unjustly, and accept 
 the person of the wicked ? judge for the fatherless and the 
 poor, and justify the low and needyj deliver the needy, 
 and rid the poor out of the hand of the sinner. They have 
 not known nor understood ; they walk on still in darkness ; 
 all the foundations of the earth shall be moved. I have said. 
 Ye are gods, and ye are all children of the Most High. 
 But ye die like men, and fall like one of the princes. 
 Arise, God, judge the earth, for Thou shalt inherit among 
 all nations. In the translation of the Seventy it is said, 
 Behold, ye die like men, and fall like one of the princes, to 
 
 ' The reading of the LXX has been followed, iloiaa Kpitnv, 'AcoAci/ti^ci, 
 
 K«l K.T. A. 
 
Meaning of the word Israel. 225 
 
 shew the disobedience of men, I mean of Adam and Eve, Dial. 
 and the fall of one of the princes, that is, of him who is ^^^^' 
 termed the serpent, who fell with a great fall because he . 
 deceived Eve. But since my discourse is not directed to this, 
 but to proving to you that the Holy Ghost upbraids the 
 human race, which were created like God, free from suffer- 
 ing and immortal, if they should keep His commandments, 
 and were thought worthy by Him to be called His sons, 
 and yet like Adam and Eve bring death on themselves, let 
 the interpretation of the Psalm be as you please, it will 
 even thus have been proved, that all are thought worthy to 
 become gods,- and to have power to become the sons of the 
 Most High, and will be judged and condemned each for 
 themselves, like Adam and Eve. But that the Holy Ghost' See §§. 
 
 . "^ 36. 66- 
 
 calls Christ God, I have shewn at length'. 68. 
 
 125. " I now wish," I said, " Sirs, to learn from you He ex- 
 what is the meaning of the word Israel." And when they theforce 
 made no answer, I added, " I will tell you what I know °^ ^^ 
 
 . word 
 
 about it, for I do not hold it to be right when I know a Israel, 
 thing not to say it, nor from suspecting that you know it, and 1^°^^°^ 
 that through envy or pretended ignorance you deceive your- plies to 
 selves^, to be always anxious; but to speak all things simply 
 and without deceit, as my Lord said; A sower went- forth ^&t.\3, 
 to sow his seed, and some fell by the way side, some among 
 thorns, some upon stony places, and some upon good ground. 
 We ought then to speak in the hope that there is good soil. 
 For that Lord of mine, as one who is strong and powerful, 
 will, at His coming, demand His own from all, and will not 
 condemn His steward if He knows that he, because of his 
 knowledge that his Lord was mighty, and would at His 
 coming demand His own, has given it to every bank, and 
 not, from any reason whatever, dug in the earth [and See 
 hidden his talent], 18—27.' 
 
 " This word Israel then signifies a man overcoming power. 
 
 * The readiug of the Grreek is evi- airhs proposes to read imarav kavrohs, 
 
 dently corrupt; it is as follows: aire as the most simple and probable of all 
 
 iirovoovvTa iirlffTaaeai v/ias koI Siti the suggestions that have been offered 
 
 <b96vav ii Si' imeiplav T^v Tou ^iKfdSai, on the passage. St. Justin, as the 
 
 iirlarafuu avrbs tppovTi^nv hei. k.t.K. Bened. observes, frequently upbraids the 
 
 We have followed the emendation of Jews with deceiving themselves; as in 
 
 the Benedictine, who for Marafiai §§• 34, 103. of this Dialogue, 
 
226 Israel a type of Christ. 
 
 Jtjst. for Isra is man overcoming, and el is powers. And that 
 — ^51: Christ when made man should do thus, was foretold by the 
 mystery of that wrestling which Jacob held with Him, 
 who appeared to him indeed, as ministering to the will of 
 the Father, but who is God, because He is the Son, the 
 First-born of all creatures. For when He was made man, 
 as I have said, the devil came to Him, that is, that power 
 which is also called the serpent and satan, tempting Him, and 
 endeavouring to overthrow Him, by asking Him to worship 
 him. But Christ destroyed and cast him down, proving that 
 he is wicked in asking to be worshipped as God, contrary to 
 the Scripture, having become an apostate from the will of 
 Mat., 4, God. For He answered him. It is written, thou shall worship 
 the Lord thy God, and Him only shall thou serve. And the 
 devil, being defeated and convicted, then departed, 
 
 " B ut since our Christ was also to be benumbed, that is, with 
 
 the pain and sense of His suffering when He was about to be 
 
 crucified. He also foreshowed this through touching the thigh 
 
 of Jacob, and making it grow numb ; but His name from the 
 
 beginning was Israel, to which He changed the name of the 
 
 blessed Jacob, blessing him with His own name, proclaiming 
 
 also thereby that all who come to the Father through Him 
 
 are the blessed Israel. You, however, neither understanding, 
 
 nor preparing to understand, any of these things, expect 
 
 assuredly to be saved, because you are the sons of Jacob 
 
 according to fleshly descent; but that you deceive yourselves 
 
 in this also, I have already shewn at length. 
 
 The 126. " But if you had known, Trypho," I said, " who 
 
 namesof He is that is called at one time Angel of Great Counsel', 
 
 Christ and a Man by Ezekiel, and like the Son of Man by Daniel, 
 
 ing to and a little Child by Isaiah, and Christ and God who is to be 
 
 His* °^ worshipped by David, and Christ and a Stone by many, and 
 
 natures. Wisdom by Solomon, and Joseph, and Judah, and a Star by 
 
 God.and Moses, and the East by Zechariah, and One who must 
 
 is shewn suffer, and Jacob, and Israel, by Isaiah again, and a Rod. 
 
 to have a ■> » 
 
 ^S^^'l'u " S'- Jistin supposes that the word i. e. he prevailed with God (in the 
 
 ed to the jg^^g, jg compounded of E;"'S (ish) a wrestling), 
 
 ^®*"' man, TTW (Sarah) he prevailed, and ' For tliese epithets, Otto refers to 
 
 bM (fel) power ; it being really derived §§• 33. 34. 36. 58. 61. 64. 68. 70. 76. 
 
 only from the two latter words, bM (el) »«• ^8. 99. 100. 113. 114. 118. 121, 
 
 hovrever meaning not power but God, 
 
He, who appeared to the Patriarchs, is God. 227 
 
 and a Flower, and chief corner Stone, and Son of God; if you Dial. 
 had known this, Trypho, you would not have blasphemed ^HZE- 
 Him who has already come, and been born, and suffered, and 
 ascended into heaven ; who will also return again ; and then 
 your twelve tribes shall mourn. For if you had understood 
 what is said by the. Prophets, you would not have denied 
 that He is God, the Son of the only and unbegotten and 
 ineffable God ; for somewhere in Exodus Moses speaks thus, 
 ^nd the Lord spake unto Moses, and said uuto him, I am fAeExod.6, 
 Lord, and I appeared unto Abraham, and unto Isaac, and ~~ ' 
 unto Jacob, being their God, and My Name I discovered not 
 to them, and I established My covenant with them : and he 
 says thus again, A man wrestled with Jacob, and affirms that Gen.32, 
 He is God, for he declares that Jacob said, 1 have seen God 
 face to face, and my life is preserved : and Moses has recorded 
 that he called the place where He wrestled with him, and 
 appeared to him, and blessed him, The Face of God, [Peniel.'\ Gen.32, 
 
 " And as Moses also says, God appeared to Abraham at 
 the oak of Mamre, when he was sitting in the door of his tent at 
 mid-day; then he continues as follows, And he lifted up A«sGen.l8, 
 eyes and looked, and, lo, three men stood before him; and ' 
 when he saw them, he ran to meet them. A little afterwards, 
 one of them promises Abraham a son ; Wherefore did Sarah ver. 13. 
 laugh, saying, Shall I of a surety bear a child, who am old ? 
 Is any thing impossible with God? At the appointed time 
 I will return, and Sarah shall have a son. And they de- 
 parted from Abraham. And he proceeds to speak thus of 
 them : And the men rose up from thence, and looked towards yev. 16. 
 Sodom. Then He who was and is spoke thus to Abraham 
 again ; I will not hide from Abraham My servant what I am ver. 17. 
 going to do. And I repeated what follows in Moses' 
 vrritings, and what I had explained'; from whence it has been 1 See 
 proved, I said, that He who, being called God in Scripture, f''°™' 
 appeared to Abraham, Isaac, Jacob, and the other Patriarchs, 
 was set under the Father and Lord, and ministers to His will. 
 And I added, although I had not said it before ; So also 
 when the people desired to eat flesh, and Moses believed not 
 Him who is there called an Angel, when He promised that 
 God would give them to satiety. He being both God and an 
 Angel sent from the Father, is shewn to have spoken and done 
 
 q2 
 
228 He, who appeared to the Patriarchs, is not the Father, 
 
 Just, these things. For thus says the Scripture : And the Lord 
 
 ■^^ 1^ ' said unto Moses, Shall not the Lord's hand be sufficient for 
 
 11,23. this? Thou shall know now whether My word shall come to 
 
 pass unto thee or not. And again, elsewhere he speaks as 
 
 Deut. follows; Also the Lord hath said unto me, Thou shall not go 
 
 ' ' ' over this Jordan. The Lord thy God who goeth before thee, 
 
 He will destroy the nations. 
 
 These ig7, "And the other are like Words of this Lawgiver and 
 
 ofSorip. of the Prophets. And I suppose that I have sufficiently 
 
 ture do ghewn that when my God says, God went up from Abraham, 
 
 ply to or. The Lord spake to Moses, and. The Lord came doivn to see 
 
 ther b*ut ^^^ tower wMch the children of men built, or, God closed the 
 
 to the J^rk of Noah from without, you should not suppose that the 
 
 Gen. 17, Unhegotten God Himself descended or went up from any 
 
 ^' , place ; for the ineffable Father and Lord of all things neither 
 
 6, 29. comes to any place, nor walks, nor sleeps, nor rises up, but 
 
 5_^°' 'always remains in His own place wherever it is, seeing 
 
 Gen. 7, quickly and hearing quickly, not with eyes or ears, but by 
 
 an ineffable power — (and yet He beholds all things, and has 
 
 knowledge of all things, and none of us is hid from Him) — 
 
 nor is He moved nor contained in any place, not even in the 
 
 whole world, having been even before the world was made ; 
 
 how then could He speak to any one, or be seen by any one, 
 
 or appear on the smallest spot of earth ? when the people 
 
 could not even look on the glory of him who was sent by 
 
 Him in Sinai, and Moses himself was unable to enter the 
 
 tabernacle, which he had made, if it were filled with the 
 
 glory of God, and the Priest could not endure to stand before 
 
 the Temple when Solomon brought the ark into the house 
 
 at Jerusalem, which he himself had built, — then neither 
 
 Abraham, nor Isaac, nor Jacob, nor any other man, ever saw 
 
 the Father and Ineffable Lord of all things whatever, and of 
 
 Christ Himself; but Him, who, according to His will, is both 
 
 God His Son, and His Angel from ministering to His will ; 
 
 who. He determined, should be born as man of the Virgin, 
 
 and who once even became fire when He conversed with 
 
 Moses from the bush; for if we do not understand the 
 
 Scriptures thus, it will follow that the Father and Lord 
 
 of all things was not in heaven when it was said by Moses, 
 
 Gm.\9, And the Lord rained upon Sodom fi/re and brimstone from the 
 
 24. 
 
hut the Word numerically another from the Father. 229 
 
 Lord out of heaven. And again when it was said by David, Uial. 
 Lift up your gates, ye princes, and he ye Uft up, ye ever- ^^J^J 
 lasting doors, and the King of Glory shall come in. And 
 again when he says, The Lord saith unto my Lord, Sit Thou Ps. i lo, 
 on My right hand, until I make Thine enemies Thy footstool. ' 
 
 128. "And that Christ being Lord, and being in His The 
 own nature God the Son of God, and being formerly no°'gg^j 
 manifested with power as man, and an angel, and in ^°'^^ as 
 the form of fire as in the bush, appeared also at the less 
 judgment which was brought upon Sodom, has been proved P"^'?''' 
 at length by what 1 have said." And I again recounted all Person 
 that I have already transcribed from the book of Exodus, ^ff^g''" 
 both about the appearance at the bush, and the giving of Sub- 
 the name of Jesus; and I added, "And do not imagine. Sirs, of the 
 that I repeat these things often as using too many words, ^^ther. 
 but because I know that some wish to anticipate these ex- 
 planations, and to say that the power which appeared to 
 Moses, and to Abraham, and to Jacob, from the Father of 
 all things, is called an Angel in His approach to men, since 
 thereby the will of the Father is communicated to them ; and 
 glory, inasmuch as He appears sometimes in an incompre- 
 hensible vision ; and sometimes is called a man', since He'Ki-Spa 
 appears in such shapes and forms as the Father wills ; and g 
 they call Him the Word, since He bears the communications 
 from the Father to men ; but that this power is indivisible 
 and inseparable from the Father, as they say the light of 
 the sun upon earth is indivisible and inseparable from the sun 
 which is in heaven ; and when it sets, the light is withdrawn 
 with it ; so the Father, when He wills, they say, makes His 
 power to go forth, and when He wills He draws it back again 
 into Himself. In like manner they teach that He makes 
 the Angels also. But it has been proved that the Angels 
 exist, and always remain, and are not dissolved again into that 
 from which they were created. And that this power which 
 the word of prophecy calls God, as has likewise been fully 
 proved, and Angel, is not numbered^ [as another] in name^&pifl- 
 only, like the light of the sun, but is also numerically'*'"''*'" 
 another thing, I have already briefly explained, when I said, 
 that this Power has been generated from the Father by His 
 power and will; but not by abscission, as if the Father's 
 
230 The Son another in number from the Father. 
 
 Just, essence were divided off, as all other things which are parted 
 ^^"'^' and severed are not the same as before the division took 
 place : for an example of which I took the fires kindled as 
 > 2Te/>o. from a fire, which we see are other', that from which many- 
 may be kindled, being in no degree diminished, but remain- 
 ing the same. 
 This is 129. " And I will now besides produce those passages 
 confirm- of Scripture whicb I cited to prove this. When it says, 
 other The Lord rained fire from the Lord out of heaven, the 
 ofScrfp- ^°^'^ °^ prophecy intimates that they are two in number, 
 ture. One being on earth, who, it says, came down to see the 
 24. ' cry of Sodom ; and the Other beiag in heaven, who is also 
 Lord of that Lord who was upon earth, as His Father 
 and God, and the cause of His being both mighty and Lord 
 and God; and again, when the Scripture says that God 
 Gen. 3, said in the beginning. Behold Adam is become as one of 
 Us, the words as one of Us of themselves are indicative of 
 number ; nor do they admit a figurative interpretation, such 
 as that by which sophists endeavour to explain them, who 
 are not able either to speak or to understand the truth. 
 Prov. 8, And in the book of Wisdom [Proverbs] it is written, If 
 gf' "■ / should tell you the things which are done daily, I must 
 Euseb. reckon up those things which were done from the beginning. 
 22'. ' ' The Lord created" Me the beginning of His ways for 
 ^iKTiae j£ig uDorJcs. From everlasting He established Me, in the 
 beginning, before He made the earth, and before He made 
 the depths, and before the fountains of water sprung forth : 
 before the mountains were settled, and before all the hills. 
 He begetteth Me." 
 
 And when 1 had said this, I added, " You perceive. Sirs, 
 
 if at least you have given me your attention, that the 
 
 Scripture declares that this Offspring was begotten of the 
 
 Father before all creatures whatever ; and that that which 
 
 St. .Tust.is begotten is another in number from that which begets, 
 
 returns gygry one will be ready to acknowledge." 
 
 conver- 130. And when theyall assented,! said, "But Iwill mention 
 
 t],g(}en.now some passages also which I have not mentioned before,. 
 
 tiles.and They are uttered under a veil by the faithful servant Moses, 
 
 that it is and run thus ; Rejoice, Heaven, with Him, and let all the 
 
 [n'^Pro'^ ^n^'e/s of God worship Him" and I added the remainder of 
 
 phecy. 
 
Prophecies of the conversion of the Gentiles. 231 
 
 the ^asssige," Rejoice, O ye nations, with His people; and let Dial. 
 all the Angels of God be strengthened in Him: for He ^ — - — ■' 
 avenges, and will avenge, the blood of His sons ; and will 32, 43. 
 render vengeance to His adversaries, and will requite themj^-^^^ 
 that hate Him; and the Lord will purify the land of His 
 people. By these words he affirms that we Gentiles rejoice 
 with His people Abraham, Isaac, and Jacob, and the 
 Prophets also, and, in a word, all those of that nation who 
 pleased God, as we have already agreed : but we shall not 
 understand it of all your nation, for we know from Isaiah, Is. 66, 
 that the limbs of the transgressors shall be devoured by " 
 the worm, and the fire that cannot be quenched, remaining 
 immortal for a spectacle to all flesh. And to these pas- 
 sages. Sirs," I said, " I wish to add for you some others 
 from the very writings of Moses themselves, from which 
 you may also understand, that in the beginning God 
 dispersed all men, both as to nations and tongues ; and 
 from all the nations He chose to Himself your's, a 
 useless, disobedient, and faithless nation ; and shewed 
 that those who were chosen from every nation have 
 obeyed His will through Christ, whom He calls Jacob and 
 surnames Israel, these, as I have said at length, must be 
 Jacob and Israel ; for when He says. Rejoice, ye nations, Deut. 
 with His people. He gives them the like inheritance, but ' 
 not the like names; but calling them 'Gentiles,' and 
 saying that they rejoice with His people, He terms them 
 ' Gentiles' to your disgrace ; for in like manner as you 
 provoked His wrath by your idolatries, so He has deigned 
 to permit, that these who were idolaters should know His 
 will, and possess the inheritance which is with Him. 
 
 131. "But I will repeat the words by which God is How 
 proved to have divided the nations ; they are as follows : ™°°g 
 Ask thy father, and he will shew thee, thy elders, and jfAew 'aithful 
 
 a.re the 
 
 will tell thee''': When the Most High divided the reaiiow*, Gentiles 
 
 who 
 
 E The reading of the Greek JMSS. tiles are distinguished by name; and have 
 
 is as follows, " He gives them the like the word ' Gentiles' is used by him teen 
 
 inheritance and the like name," r^v iiiv to the disgrace of the Jews, the former oonvert- 
 
 iliolav avTois aTrov4/iei KXripovo/ilav, Kol having been called by God, while the ed to 
 
 rijv ifwiav ovaimaiavUSaaw. But the latter are rejected. Christ 
 
 Benedictine rightly observes, that the ^ The punctuation of the LXX, than the 
 
 word " not" should be supplied; for, as adopted by Otto, has been followed in Jews, 
 
 he says, St. Justin's whole argument is this passage. Deut. 
 
 directed to prove that peoples and Gen- 32, 7-9. 
 
232 Christians more faithful than the Jews. 
 
 Just, and when He separated the sons of Adam, He set the hounds 
 
 — ^S^of the nations according to the number of the children of 
 
 Israel; and the Lord's portion was Jacob His people, and 
 
 Israel was the lot of His inheritance. And 1 added, that 
 
 the Seventy translated it, He set the bounds of the nations 
 
 according to the number of the Angels of God. But since 
 
 again my argument is not weakened by it, I have given 
 
 your version. And if you will confess the truth, you must 
 
 yourselves also own that we, — who are called by God through 
 
 the mystery of the cross which is set at nought, and is full 
 
 of reproach, (for the profession of which things, and for our 
 
 obedience and piety, we have been heavily punished, even to 
 
 death, by the evil demons, and the host of the devil, through 
 
 the aid which has been rendered by you to them,) and 
 
 undergo all things rather than deny, even with a word, the 
 
 Christ, through whom we were called to the salvation which 
 
 was before prepared by the Father; — are more faithful to 
 
 God than you, who with a high arm, and the display of 
 
 great glory, were delivered from Egypt, when the sea was 
 
 divided for you, and a dry way made, in which He slew 
 
 those who were pursuing you with a very great power, and 
 
 with splendid chariots, having brought upon them that 
 
 sea which was made passable for you ; for whom also a 
 
 pillar of light shone, in order that beyond every other 
 
 nation in the world you might have the use of a peculiar 
 
 and unfailing light which never set; for whom He rained 
 
 for food the proper bread of the Angels in heaven, 
 
 that is, manna, that you might have no need of seeking the 
 
 means of making bread ; and the water in Marah was made 
 
 sweet ; and a sign was made of Him who was to be crucified, 
 
 both in the case of the serpents that bit you, as I have said 
 
 before, (God graciously giving you by anticipation all the 
 
 mysteries before their proper time, to whom you are 
 
 convicted of having always been unthankful;) and of Moses, 
 
 by the type of the stretching out of his hands ; and of Oshea', 
 
 who received the surname of Jesus, warring upon Amalek, 
 
 about which God commanded what had been done to be 
 
 recorded ; and the name of Jesus, to be laid up in your 
 
 ' Thirlby's conjecture of Auir^ for emendatioD, on the whole, of this cor- 
 i)s has been adojjted, as the beat rupt passage. 
 
Puwer of the Name of Jesus. 233 
 
 memories, saying, that this was he who was to blot out Dial. 
 the remembrance of Amalek from under heaven. It igl^KffL" 
 plain, however, that the memory of Amalek remained even 
 after the son of Nun ; but God declares", that through Jesus ' Otto 
 the crucified, (of whom also these types were foreshewings ^"g^^^^ 
 of all that was to be done concerning Him,) the devils were with 
 to be destroyed, and to dread His name, and that all powers ^oiei. 
 and kingdoms likewise were to fear Him ; and that out 
 of every nation they who believe in Him should be devout 
 and peaceable men ; and what I have already said, 
 Trypho, proves it. And so great a supply of quails vvas 
 given you when you desired flesh to eat, that they could not 
 be numbered : and water gushed from the rock for you also; 
 and a cloud followed you, as a shadow from the heat and a 
 protection from the cold, shewing the form and prediction 
 of another and a new heaven ; the latchets of your shoes also 
 were not broken, nor did your shoes themselves grow old, nor 
 were your garments worn out, but even those of the 
 children grew with them'. 
 
 132. " And yet after these miracles you made a calf, and How 
 eagerly committed fornication with the daughters of the^^\^ 
 strangers, and worshipped idols: and again, after these P°wer 
 things, when the land was delivered to you with so great name 
 power that you saw the sun, at command of him who was i^^ oirt" 
 surnamed. Jesus, stand still in heaven, and not set for the Testa- 
 space of thirty -six hours ; with all the other miracles which ™^"'' 
 were wrought for you in their season : from which it now 
 occurs to me to select one other, because it conduces to 
 your knowing Jesus, whom we acknowledge as Christ the 
 Son of God, who was crucified, and rose from the dead, 
 and. went up into heaven, and will come again to judge all 
 men whatever, even up to Adam himself. You know then, 
 I said, that when the Tabernacle of the Testirnony was 
 seized by the enemies of Ashdod, and a fearful and. in- 
 curable infliction was laid on them, they resolved to place 
 it upon a waggon, to which they yoked kine that had lately 
 calved, that they might make trial to know whether they 
 were stricken by the power of God on account of the 
 Tabernacle, and whether God willed it to be restored to 
 '' This is a Jewish tradition explanatory of Deut, viii. 4. 
 
234 Obstinacy of the Jews. 
 
 Just, the place from whence it was taken. And when they had 
 
 ^•^"'^' done so, the kine with no one to lead them came not to the 
 
 place from whence the Tabernacle was taken, but to the 
 
 1 Sam. field of a man called Oshea, the same name as his who was 
 
 ' ■ surnamed Jesus, and who also, as has been said, brought 
 
 the people into the (promised) land, and divided it amongst 
 
 them by lots. 
 
 " When they came to this place then, they stood still, 
 God shewing you by them also, that they were led by the 
 powerful name, as before the people who were left from 
 those who came out of Egypt were led into the land by 
 him who took the name of Jesus, but who was before 
 called Oshea. 
 The 133. " And still, when these and all other like wonderful 
 
 nessof miracles were done for you, and seen by you, in their 
 heart of seasons, you are blamed by the prophets also even for 
 Jews, sacrificing your children to devils, and, in addition to all 
 thB °™ these things for what you have dared, and still dare, to do 
 Chris- to Christ, for all which may you obtain mercy unto salvation 
 pray, from God and His Christ. For God, foreknowing that you 
 would do these things, has uttered this curse before by the 
 Is. 3, prophet Isaiah; Woe unto their soul! they have taken evil 
 ' counsel against themsehes, saying, Let us bind the Just One, 
 became He is not for our turn : wherefore they shall eat the 
 fruit of their own doings. Woe unto the wicked ! it shall be ill 
 with him, according to the work of his hands. my people, 
 your oppressors plunder you, and your exactors shall rule over 
 you. my people, they who call you blessed cause you to 
 err, and disturb the path of your ways. But now the Lord 
 will stand wp to judgment, and will bring His people to judg- 
 ment. The Lord Himself will enter into judgment with the 
 ancients of the people, and the princes • thereof. But why 
 have you burnt up my vineyard ; and is the spoil of the poor 
 in your houses ? Why do ye afflict my people, and make the 
 faces of the poor to blush ? And in other words again the 
 Is. 5, same Prophet speaks to the same effect : Woe unto them 
 ~ ' that draw their sins as it were with a long rope, and iniquities 
 as it were with a cart-rope ; who say. Let his speediness ap- 
 proach, and let the counsel of the Holy One of Israel come, 
 that we may know it. Woe unto them that call evil good, 
 
Jacob's marriages a type of the Church, 235 
 
 and good evil; that put light for darkness, and darkness for Dial. 
 
 light; that put hitter for sweet, and sweet for hitter. Woe ' 
 
 unto them that are wise in their own eyes, and prudent in 
 their own sight. Woe unto them that are mighty among you, 
 that drink wine, and men of strength, and that mingle strong 
 drink; which justify the wicked for rewards, and take away 
 the righteousness of the righteous. Therefore as stuhhle shall 
 be burnt with coals of fire, and shall he consumed with a burn- 
 ing flame, their root shall be as down, and their blossom shall 
 go up as dust : for they would not have the law of the Lord 
 of Hosts, but provoked the word of the Lord, the Holy 
 One of Israel, ylnd the Lord of Hosts was very angry, and 
 He laid His hands upon them, and hath smitten them ; and He 
 was provoked to anger against the mountains; and their 
 carcases were made as the dung in the midst of the street : 
 and in all these things they turned not away, but their hand is 
 lifted up still, 
 
 " For truly, your hand is still lifted up to do evil ; for 
 although you slew the Christ, you do not even so repent, 
 but you hate us who through Him believe on God and the 
 Father of all, and kill us as often as you have power ; and 
 you unceasingly curse Him Himself, and those who are His, 
 although we all pray for you, and for all men whatever, as 
 we vyere taught to do by our Christ and Lord, who com- ^ ^^ ^ 
 manded us to pray even for our enemies, and to love those 44. 
 that hate us, and to bless those that curse us. 27 
 
 134. " If therefore the instruction of the Prophets and The 
 of God Himself put you to shame, it would be better for you ™*''" ^ 
 
 ^ ■' . . •' riagesof 
 
 to follow God than your fqolish and blind teachers, who Jacob 
 
 permit you even now to have four or five wives each ; and if ^yL^of 
 
 any of you see a handsome woman and desire her, theyt''^ 
 
 1 • /.Til XI IT, Church, 
 
 recount the actions 01 Jacob, who was Israel, and the other 
 
 Patriarchs, even saying that those who act like them do no 
 wrong; even in this being wretched and without under- 
 standing: for, as I said before, certain dispensations of great 
 mysteries were accomplished in each such action of theirs. 
 For I will tell you what dispensation and prophecy was 
 accomplished in the marriages of Jacob, that you may know 
 in this also that your teachers never looked to the more 
 divine object for which each thing was done, but rather to 
 
236 Christ the true Israel : 
 
 Just, grovelling and corruptible passions. Attend therefore to 
 
 ^what I say. The marriages of Jacob were types of what 
 
 was about to be done by Christ. For it was not lawful 
 for Jacob to be married to two sisters at once. And he 
 served Laban for his daughters, and when deceived about 
 the younger, he served him again seven years. But Leah 
 is your people and synagogue, and Rachel is our Church. 
 And for these, and for the servants in both, Christ is a 
 servant even to this time : for as Noah gave to his two 
 sons the seed of his third for servitude, Christ has now on 
 the other hand come for the restoration of both the free 
 children, and of the bond-servants that are among them, 
 thinking all who keep His commandments to be worthy of 
 the same privileges: just as those who were born to Jacob 
 of the free women, and those who were born of the bond- 
 servants, were all sons, and received the same honour; and 
 according to their order and according to foreknowledge, 
 Gen.30, it was foretold of what character each should be, Jacob 
 ' ■ served Laban for the spotted and speckled cattle, and 
 Christ endured service, even to the cross, for men of 
 various colours and appearances from every nation, gaining 
 them through His blood and the mystery of the cross. 
 Leah's eyes were weak ; for the eyes of your souls too are 
 exceedingly so. Rachel stole the gods of Laban, and hid 
 them to this day ; and our ancestral and njaterial gods are 
 lost us, Jacob was always hated by his brother ; and we 
 now, and our Lord Himself, are hated by you and by all 
 other men, who are all by nature brothers. Jacob was 
 surnamed Israel ; and Christ also, who both is and is called 
 Jesus, has been proved to be Israel. 
 Christ 135. " And when Scripture says, I am the Lord God, the 
 King of Holy One of Israel, who shewed Israel your King, will you 
 Israel, ^ot understand it to mean really Christ, the everlasting 
 Chris- King ? for you know that Jacob the son of Isaac never became 
 thTraoe* king; wherefore Scripture, explaining to us whom it 
 oflsrael. means by Jacob and Israel the King, says thus ; Jacob is m\ 
 14" ' servant, I will uphold Him ; and Israel is mine elect, my soul 
 \^'^' shall embrace Him. I have put my Spirit upon Him, and 
 He shall bring forth judgment to the Gentiles. He shall not 
 cry, nor shall His voice be heard abroad. A bruised reed 
 
and Christians the true seed of Israel. 237 
 
 shall He not break, and smoking fiax shall He not quench, Dial. 
 till He shall bring forth judgment unto victory^. He shall -^^^~ 
 shine, and shall not be broken, till He shall have put judg- 
 ment in the earth ; and in His name shall the Gentiles trust. 
 Is it then in the Patriarch Jacob, and not in Christ, that 
 the Gentiles and you yourselves trust ? As therefore Scrip- 
 ture thus calls Christ Israel and Jacob, so we also who 
 are quarried from the bowels of Christ are the true race of 
 Israel : but let us rather attend to the very passage ; 
 And I will bring forth, says he, the seed of Jacob and Is. 65, 
 of Judah, and it shall inherit my holy mountain. And mine 
 elect shall inherit it, and my servants, and they shall dwell 
 there; and in the wood there shall be folds of flocks, and 
 the valley of Achor shall be for a place of rest for the 
 herds, for the people that have sought me. But you which 
 forsake me, and forget my holy mountain, and prepare a 
 table for devils, and fill up a mixed liquor to the devil, 
 I will deliver you up to the sword; ye shall all fall by 
 slaughter ; because I called you, and ye did not obey, I 
 spake, and ye did not heed, and ye have done evil before mine 
 eyes, and did choose that wherein I deUght not. And these 
 are indeed the words of Scripture ; and ye yourselves per- 
 ceive that this is another seed of Jacob which is now spoken 
 of, nor would any one suppose that this was spoken of your 
 nation. For it is not possible that the descendants of 
 Jacob should leave an entrance for the seed of Jacob, nor 
 that He who upbraided His people as being unworthy of 
 His inheritance, should, on the other hand, promise it to 
 the same people as if He approved them ; but as the 
 Prophet there says. And now, thou house of Jacob, come ye, Is.2,6.6. 
 and let us walk in the Ught of the Lord; for He hath 
 dismissed His people, the house of Jacob ; because their land, 
 as from the beginning, is full of prophesying s and divinations. 
 So here also we must understand two seeds of Judah and 
 two races, as two houses of Jacob, one born of flesh 
 and blood, the other of faith and the Spirit. 
 
 136. " For you see how He now speaks to the people ; after The 
 He had said above. As the grape-stone shall be found in the arTrV 
 
 1 Thirlbj's reading, eais oS €« vIkos Otto, has been followed. See §. 123. i 
 i^oi<Tfi Kplaiv. 'AvoxS/ti^ei, adopted by „ ,^^^ 
 
 wicked- 
 
238 Wickedness of the Jews in rejecting Christ. 
 
 Just, cluster, and they shall say. Hurt it not, for a blessing is in it : 
 ^^^ so will I do for my servant's sake ; for his sake I will not destroy 
 puttjDg them all; upon this also he adds, And I will bring forth the 
 SC b^^'^l of Jacob and of Judah. It is plain then, that if He is 
 and the go angry with them, and threatens to leave a very small 
 number of them, He promised to bring in certain others who 
 
 are re- 
 
 ceived gj ]^ inherit in His mountain ; and these are they that He 
 
 in their 
 
 stead, said He Would, sow and beget ; for you neither bear with Him 
 
 ^^■^^'^•^lien He calls you, nor listen to Him when He speaks, but 
 
 you have even done evil before the Lord. And herein 
 
 consists the exceeding greatness of your wickedness, that 
 
 you even hate that Just One whom you put to death, and 
 
 those who have received from Him to be what they are, 
 
 Is. 3, 9. righteous, just, and lovers of mankind ; wherefore, woe to 
 
 their soul, says the Lord, because they Jiave taken evil counsel 
 
 against themselves, saying, Let us take away the Just One, 
 
 because He is not for our turn. For you have not sacrificed 
 
 • liroi- to Baal, like your fathers, nor offered' cakes in groves or in 
 
 *'"■ high places to the host of heaven ; but you have not 
 
 received the Christ of God. For he that knows not Him, 
 
 knows not the will of God, and he that insults and hates 
 
 Him, hates and insults Him also that sent Him ; and if 
 
 any believe not on Him, he believes not the preachings of 
 
 the Prophets, which foretold and preached Him to all. 
 
 S.Justin 137. " Do not then, my brethren, speak evil of Him who 
 
 theJews was crucified, nor mock His stripes, by which all may be 
 
 to con- healed, as we have been healed ; for it would be well if 
 
 version. iiiin- i • i 
 
 you would be persuaded by the Scriptures, and receive the 
 circumcision of the hardness of your hearts, and not that 
 which you practise from the opinion which is instilled into 
 you : since this was given for a sign, and not for the practice 
 of righteousness, as the Scriptures compel us to believe. 
 Agree with us then, and do not scoff at the Son of God, nor 
 persuaded by your teachers the Pharisees, ever heap insults 
 on the King of Israel, as the rulers of your synagogues teach 
 you to do after your prayers. For if he who touches those 
 who are displeasing to God is as one who touches the apple 
 Zech. 2, of God's eye, much more so is he who touches His Beloved : 
 but that this is He, has been sufficiently proved." 
 
 And as they kept silence, I said, " I will now also, my 
 
Noah, a type of Christ. 239 
 
 friends, cite the Scriptures as the Seventy translated them ; Dial. 
 for when I quoted them before as you read them, I was ^^^^- 
 making a tfial of your disposition ; for in reciting the passage 
 which says, Woe unto them, because they have tahen evil counsel is. 3, 9. 
 against themselves, saying, I added as the Seventy translated 
 it. Let us take away the Just One, because He is not for our 
 turn, when at the beginning of this discussion' I cited it 'See 
 as you would have it said, Let us bind the Just One, because 
 He is not for our turn, but you were occupied with something 
 else, and appear to me not to have heard with attention what 
 I said; but since the day is now drawing to its close, for the 
 sun is even now on the point of setting, I will make one more 
 observation, and conclude; and even this has been mentioned 
 by me already, although I think it would be right for me to 
 treat of it again. 
 
 138. " You know then. Sirs, I said, that in Isaiah God Noah is 
 has said to Jerusalem, In the deluge of Noah I saved ^Aee™,- Christ 
 but what God said is this, that the mystery of mankind who '"^° '"^ 
 
 •> •> regene- 
 
 are saved was^ in the deluge. For righteous Noah with the rated us 
 
 others at the deluge, that is, his wife and his three sons, and ^ater^ 
 
 their wives, making eight persons in number, were a type of f^i'li) 
 
 that day on which our Christ appeared when He arose from wood. 
 
 the dead, which in number indeed is the eighth, but in^ypyovev 
 
 power is always the first; for Christ being the first-born 
 
 of every creature, was also made again the beginning of a 
 
 new race which is regenerated by Him through water, and 
 
 faith, and wood, which contains the mystery of the cross ; as 
 
 Noah also was saved in wood, being borne upon the waters 
 
 with his family. When the prophet therefore says, In the 
 
 time of Noah I sawed thee, as I have observed, God speaks to 
 
 the people who were in like manner faithful to Him, and had 
 
 these types ; for Moses with his rod in his hand led your 
 
 people through the sea. But you suppose that this was 
 
 spoken only to your nation or land ; but the Scripture 
 
 says that the whole earth was covered, and that the water 
 
 was fifteen cubits above all the mountains ; so that it is Gen. 7, 
 
 19. 20. 
 
 I" " In the deluge of Noah 1 saved liv. 8. 9 ; but how he came to derive 
 
 thee." These precise words are not to this reading from it, is difficult to say. 
 
 be found in Isaiah, or in any other part Brown : Otto in loo. 
 of Scripture. It seems to i efer to Isaiah 
 
240 Noah's blessings and curse prophetic. 
 
 Just, plain that God spoke this not to your land, but to the 
 
 ^^^^ people who are obedient to Him, for whom He has also 
 
 prepared a rest in Jerusalem, as has been foreshewn by all 
 
 the types in the deluge. I mean, that by water, and faith, 
 
 and wood, they who are prepared and who repent of the 
 
 sins they have committed, shall escape the judgment of God 
 
 which is about to come. 
 
 The 139, " For another mystery also, completed in the time of 
 
 ingg ' Noah, was foretold, of which you have no knowledge. It is 
 
 which t}jjg_ -[jj tijg blessings with which Noah blessed his two sons, 
 
 were 
 
 given by and in the curse which he uttered against his son's son : for 
 
 ^°l^' the prophetic spirit would not curse that son who was blessed 
 
 even his by God together with the other sons, but as the penalty of 
 
 were a ^i^ ^in was to pass through the whole race of the son who 
 
 predio- derided his nakedness, he made the curse begin from his 
 
 tion of , , ^ , 
 
 what son"; but in what Noah said, he foretold that the posterity 
 
 come^to °^ Shem should possess the property and habitations of 
 
 pass. Canaan, and the posterity of Japhet again were to take 
 
 22_ ■ ' those of the Semites, which the latter possessed from the 
 
 Canaanites, despoiling the posterity of Shem, as the Semites 
 
 themselves possessed them when the race of Canaan was 
 
 deprived of them. And hear how it has come to pass 
 
 accordingly; for you who are descended from the race of 
 
 Shem, came according to the counsel of God against the 
 
 land of the sons .of Canaan, and took possession of it ; and 
 
 it is plain that the posterity of Japhet have, by the judgment 
 
 of God, come in their turn against you, and taken away 
 
 your land, and possessed it. Now these things have been 
 
 Gen. 9, thus expressed : And Noah awoke from his wine, and knew 
 
 ^*~ what his younger son had done unto him, and said, Cursed be 
 
 Canaan the servant, a servant shall he he unto his brethren^ 
 
 And he said. Blessed be the Lord God of Shem, and Canaan 
 
 shall be his servant. May the Lord enlarge Japhet, and let 
 
 him inhabit the houses of Shem, and let Canaan become his 
 
 servant. So that as two people were blessed, the sons of 
 
 Shem and of Japhet, and the sons of Shem were first decreed 
 
 to possess the habitations of Canaan, and the sons of Japhet 
 
 were foretold as about in their turn to take the same pos- 
 
 " That is, from the son of Ham, who Justin may have written v'uovov for the 
 was Canaan. Otto supposes that St. uloS of the text. 
 
Rejection of the Jews. 241 
 
 sessions from them ; and as one people, that of Canaan, was Dial. 
 delivered into servitude to the two people ; Christ came ^^^^' 
 according to the power of the Omnipotent Father given to 
 Him, and calling men to friendship, and blessing, and repent- 
 ance, and dwelling together, has promised, as has been shewn, 
 the future possession of all the saints in the same land. 
 Whence men from every country, whether slaves or free, if 
 they believe in Christ, and acknowledge the truth in His 
 Words and in those of His prophets, know that they shall 
 be together with Him in that land, and shall have an eternal 
 and incorruptible inheritance. 
 
 140. " Hence Jacob, being himself also, as I said, a type inChrist 
 of Christ, married the two handmaids of his two free wives, fH^^^ 
 and begot sons from them, to foreshew that Christ will receive The 
 even all those descendants of Canaan that are amongst thei,ppgfor 
 race of Japhet, equally with the free sons, and will consider salva- 
 them all children and co-heirs : and these indeed are we : vain, as 
 but you cannot understand it, because you cannot drink of ^^^"^ 
 God's living water, but from broken cisterns, that, as thetheohil- 
 Scripture says, can hold no water. But these broken cisterns Abra- 
 which hold no water, are those which your teachers have dug ^*"' 
 for you, as Scripture plainly says, teaching for doctrines the 13. 
 commandments of men. And moreover, they deceive both Jg ^^' 
 themselves and you, supposing that to those who are of the 
 seed of Abraham according to the flesh, even though they 
 be sinners, and unbelieving, and disobedient to God, His 
 eternal kingdom shall assuredly be given, the falseness of 
 which is proved by the Scriptures themselves. Else Isaiah 
 had not spoken thus. And except the Lord of Hosts had left u. \ 9. 
 unto us a seed, we should have been as Sodom and as Gomorrah. 
 And Ezekiel, Though Noah, and Jacob [/o&], and Daniel, 'Ezek. 
 shall pray for their sons or their daughters, they shall not be i*' ^^' 
 given them. But neither shall the father perish for the son, Ezek. 
 nor the son for the father; but every one shall perish for Am jj^^j ' 
 own sin, and everyone shall be saved by his own righteous ^^,1^- 
 acts. And Isaiah again. They shall look upon the limbs l«. 66, 
 of them that have transgressed against me; their worm shall ' 
 not rest, and their fire shall not be quenched, arid they 
 shall be for a spectacle to all flesh. And our Lord, according 
 to the will of Him who sent Him, who is the Father and 
 
24)2 Free will granted to men and angels. 
 
 Just. Lord of all, would not have said, They shall come from the 
 ' M t^fa' ^'"^^ C'''^d west, and shall sit down with Abraham, and Isaac, 
 11. 12. and Jacob, in the kingdom of heaven; but the children of the 
 kingdom shall be cast out into outer darkness. Moreover 
 I have proved already that it is not from the fault of 
 God that they, whether angels or men, who were foreknown 
 and about to become wicked, become wicked, but it is by his 
 own fault that each one is that which he shall prove to be. 
 Freewill 141. " But that you may have no pretence for saying that 
 parted Christ must have been crucified, or that the transgression 
 to men mug); ^ave been in your nation, and it was impossible to 
 angels, be Otherwise, I said briefly before, that God, wishing 
 angels and men to follow His will, was pleased to create 
 them with free power to practise righteousness, with reason 
 to know Him by whom they were created, and through whom 
 they, who were not' previously in existence, derive their 
 being; and with a law that they should be judged by Him 
 if they act contrarily to right reason. And it is through our 
 own fault that we, both men and angels, shall be convicted of 
 sin, unless we hasten to repent. And if the word of God 
 foretells that some, both angels and men, shall certainly 
 be punished, it does so because God foreknew that they 
 would become unchangeably wicked, and not because He 
 made them so. Wherefore if they repent, all who wish 
 can obtain mercy from God ; and the Scripture pronounces 
 Pa.32,2. them blessed, saying. Blessed is the man to whom the Lord 
 will not impute sin, that is, that having repented of his sins, 
 he may obtain remission of them from God ; but not, as 
 you, and some others who resemble you in this particular, 
 deceive yourselves, and say, that even if they be sinners and 
 know God, the Lord will not impute sin to them. As 
 a proof of this we have the one transgression of David, which 
 occurred through his boasting, which was then remitted when 
 he so wept and lamented, as is written. And if to such an 
 one as he, forgiveness was not granted before repentance, but 
 only when he who was the great king, and anointed, and a 
 prophet, thus wept and acted ; how can the impure and 
 utterly abandoned, unless they mourn and lament and re- 
 pent, entertain hope that the Lord will not impute sin to 
 them ? Yea and this one transgression of David with the 
 
Trypho thanks Justin, and they part. 243 
 
 wife of Uriah proves, Sirs, I said, that the Patriarchs did not Dial. 
 marry many wives as if in fornication, but that all things -" 
 
 were accomplished by them as a kind of economy and as 
 ■mysteries ; for if any one were permitted to take whom he 
 would to wife, and as he pleased, and as many as he liked, 
 as your countrymen do throughout the world, wherever 
 they are sojourning, or to whatever place they are sent, 
 taking women in the name of marriage, much more would 
 it have been permitted to David to do so." 
 
 Having said this, dearest Marcus Pompeius, I ceased 
 speaking. 
 
 Trypho after pausing for a time said, "You see that it was The 
 not from design that we entered on a conversation with you gjve 
 on these subjects, and I confess that I have been exceedingly Justm 
 gratified by our meeting, and I think that these friends of mine thanks 
 will feel like myself ; for we have found more than we ex- *°^g 
 pected, or than it was possible for us ever to have expected, him. 
 But if we could do this more frequently, we should derive 
 more profit, examining the very words [of Scripture] : but 
 since, he said, you are on the point of leaving, and daily 
 expect to sail, do not think it a trouble to remember us as 
 your friends when you go away." 
 
 " For my part," I replied, " if I had to remain, I would 
 have wished to do this same thing every day : but expecting 
 now, God willing and aiding, to set sail, I exhort you to 
 apply yourselves to this very great struggle ' for your own ' hy&va. 
 salvation, and to be careful to prefer the Christ of Almighty 
 God to your teachers." 
 
 After this they left me, praying that I might be preserved 
 both from the dangers of my voyage, and from every calamity. 
 And I prayed for them, and said, " I cannot wish you. Sirs, 
 any greater benefit, than that, knowing that through this 
 way wisdom is given to every man, you may assuredly 
 believe" with us that oursP is the Christ of God." 
 
 " The original reading is 'tva .... that you may believe with us ; the 
 
 irivras Kol airo! riiuv i/ioia Trotfiariri, to latter we have followed in the text, 
 which the Benedictine proposes either P For the rh ^/i»c efvai t\>v Xpurrhv 
 
 to supply the word Kovf, reading Sfioiov tov ®eov of the text, the same Editor 
 
 for i/ioia, that you may have the same would substitute rb;/ 'Iijffow rfyoi, (c, t. ?., 
 
 conviction, &o. or, still better perhaps, that Jesus is the Christ of God. 
 for iroi^(r»)T« he would read ruTTeitririTt, 
 
 R 2 
 
INDEX. 
 
 This Index is taten, with some few alterations, from that of the 
 Benedictine Edition, 
 
 A. 
 
 Abraham, Christians, not Arabs or 
 Idumeans, the " nations" promised to 
 him, 218. Christians his race, 85. 
 their call like his, 218. his faith 
 approved in uncircumcision, 86, 99. 
 the first who received circumcision, 
 94. a Christian, 35. 
 
 Achilles, 19. 
 
 Acts, (see Pilate.) 
 
 Adam, the abode of God's inspiration, 
 120. did not fullil a thousand years, 
 176. (see Sin.) 
 
 Adonis, loved by Proserpine and Venus, 
 19. 
 
 Adrian, being consulted by many 
 Governors of Provinces how the 
 Christians should be dealt with, 
 replied, that they should not be 
 disturbed, unless they attempted 
 something against the government, 
 54. in his letter to Fundanus, re- 
 quired that the proceedings should be 
 in regular form, 53. that recourse 
 should not be had to clamour, ibid, 
 if any oifenoe against the laws should 
 be proved, punishment should be in- 
 flicted accordingly, ibid, malicious 
 informers to be severely dealt with, 
 ibid. 
 
 Advents, ivio,i9, 120,206. (see Christ.) 
 at the second, death utterly de- 
 stroyed, 125. the Jews shall then 
 see Him whom they have pierced, 
 89. their words then foretold by 
 Zechariah, 39. some shall then be 
 sent to eternal fire, others shall ob- 
 tain immortality, 125. 
 
 ^sculapius, a diabolical counterfeit of 
 the prophecies of Christ's healing 
 power, 42, 160. ascended into heaven, 
 16. 
 
 Alcmene, 160. 
 
 Alms, taught by Christ, 1 1, done by 
 all who have means, 51. collected 
 at the Eucharistic celebration, and 
 put in the hands of the President to 
 assist the needy, 52. 
 
 Amalek, to be destroyed by the true 
 Joshua, 233. 
 
 Amen at the end of the eucharistic 
 prayer, 51. 
 
 Ammonites, still a great multitude, 218. 
 
 Amphilochus, his oracle an argument 
 that souls are in a state of sensation 
 after death, 14. 
 
 Ananias, Azarias, and Misael, were 
 Christians, 35. 
 
 "Angel of God," the, our Lord, 48, 
 139, 140, 144, 145, 147, 148, 168, 
 190, 226, 227. 
 
 Angel, the term applied to prophets, 
 167. 
 
 Angels, not transient but permanent 
 existences, 229. are nourished in 
 heaven though not with the same 
 food as we, 143. for the manna 
 is called " angels' food,'' ibid, if 
 the " angel" at Mamre ate, He 
 may have eaten as fire is said to 
 eat', ibid. Christians reverence good 
 angels, 4. who follow and imitate 
 the Son, ibid. God delivered to 
 angels the care of man, and of things 
 under heaven, 61. they transgressed 
 this order, and of the daughters of 
 men begat the demons, ibid, en- 
 slaved the human race by teaching 
 magic, terrors, and sacrifices, which 
 their debased nature craved, ibid, 
 introduced all vices amongst men, 
 ibid, deeds of evil angels ascribed 
 by the poets to God Himself and to 
 His " sons," " brothers," and their 
 " sons," ibid, the names of the 
 heathen gods and heroes are those 
 which the angels and demons as- 
 sumed, ibid, the existence of evil 
 angels proved from Scripture, I'TS. 
 had power ovpr the souls of prophets 
 and righteous men like Samuel after 
 their death, 2U2. 
 
 Animals, the same worshipped by 
 some, sacrificed by others, disre- 
 garded by others of the heathen, 18, 
 19. so that all are impious in each 
 other's eyes, 18. 
 
246 
 
 INDEX. 
 
 Aniichriat, the man of the apostasy, 
 206. his impiety and persecutions 
 immediately precede the second Ad- 
 vent, ibid, now at the door, 109. 
 his duration, ibid, his blasphemies, 
 ibid, 206. 
 
 Antinous, worshipped by all, though 
 they know his character and origin, 
 23. 
 
 Antiope, paramour of Jupiter, 19. 
 
 Antoninus, 1. a lo^er of piety and 
 philosophy, S. his sons likewise, 2. 
 his letter to States General of Asia, 
 
 53. adopts Adrian's judgment about 
 the Christians, that they should be 
 released if only accused as such, and 
 the informer should be punished, 
 
 54. prevented the Jews from putting 
 Christians to death, 91. 
 
 Apocalypse, written by St. John, one 
 of the Apostles, 176. 
 
 Apostle, this title applied to our Lord, 
 48. to the prophets, 167. 
 
 Apostles, twelve men obscure and un- 
 skilled in speaking through the 
 power of God went out to teach all 
 the world, 29. after Christ's resur- 
 rection, repented of having forsaken 
 Him, 203. represented by the twelve 
 bells hanging from the high priest's 
 ephod, 121. the Gospels described 
 as their records, 51, 196, 197, 199, 
 201, 202, 203. our Lord's changing 
 the names of some of them, indi- 
 cates that it was He who changed 
 the names of Jacob and Hoshea, 
 203. 
 
 Archelaus, succeeded Herod, and died 
 before Christ's crucifixion, 200. 
 
 Ariadne, placed among the stars, 16. 
 
 Ashdod, the kine led by the name of 
 Jesus, 233, 234. 
 
 Ass and Colt, meaning of, 136. 
 
 Assyrians, king of, denotes Herod, 
 170,200. 
 
 Aurelius, his letter to the people and 
 senate detailing his deliverance at 
 Carnutom by a wonderful shower 
 granted to the prayers of his Chris- 
 tian soldiers, 55. he decrees that 
 any who accuses Christians as such 
 shall be burnt alive, ibid, and those 
 who confess themselves Christians 
 shall not be forced to retract, or be 
 deprived of freedom, ibid. 
 
 Atheism, Christians charged with, 4. 
 the charge refuted, 9. 
 
 Bncchiiis, Justin's grandfatherj 1 . 
 
 Bacchus, 16. legends respecting him a 
 diabolical imitation of the prophe- 
 cies, 42, 160. his crimes, 19. 
 
 Banners, have the form of the cross, 
 43. always accompany the emperors, 
 ibid, signs of their rule and autho- 
 rity, ibid. 
 
 Baptism, the laver of repentance and 
 of the knowledge of God, 87. the 
 washing of salvation, 86. prophesied 
 of by Isaiah, ibid. 47. remedy of our 
 unholy birth, and remission of actual 
 sins, 47. that we might not remain 
 children of necessity ani ignorance, 
 but of choice and kno^fedge, ibid, 
 through it we have believed, 87. 
 the spiritual circumcision received 
 thereby, 122. it is administered to 
 those who choose the new birth and 
 repent of sins, 47. who believe all 
 that we teach, and promise to live 
 accordingly, 46. its form, 46, 47. 
 preceded by fasting and prayer, ibid, 
 the baptized taken to join in the 
 common prayers, 50. satanic imi- 
 tations of it, 48. the Jewish washings 
 bear no relation to Christian bap- 
 tism, 93. the baptized need not that 
 baptism, 105. it cleanses the flesh 
 alone, 88. a broken cistern, ibid, 
 the baptized has the testimony of 
 God in his favour, 105. if the soul 
 be baptized from sin the whole body 
 will be pure, 88. 
 
 At our Lord's Baptism a fire was 
 kindled in the Jordan, 184. His 
 baptism, the descent of the Spirit 
 in the form of a dove, and the voice 
 of the Father, all on pur account, 
 184, 185. bow ts. ii. 7. was then 
 fulfillecl, ibid. 
 
 BaptisttB, a sect among the Jews, 174. 
 
 Barchochebas, ringleader of the Jens 
 in the last revolt, persecuted the 
 Christians, 24. 
 
 Barren, God can make to conceive, 
 178. as Hannah, Sarah, and Elisa- 
 beth, and others, ibid. 179. 
 
 Basilidians, heretics, 114. 
 
 Bellerophon, went np to heaven, 16, 
 42. 
 
 Bells, the twelve hanging from the 
 high priest's ephod represent the 
 twelve Apostles, 121. 
 
 Bethlehem, a village thirty-five stadia 
 from Jerusalem, 27. Christ bom 
 there, ib. in a cave, 171. 
 
 Bishop, or president, his office in cele- 
 brating the Eucharist, 50, 51, 52. 
 when the reader concludes, exhorts 
 to the imitation of these excellent 
 things, 62. the guardian and dis- 
 penser of the alms, ibid. 
 
INDEX. 
 
 247 
 
 Blood, " of the grape'' shews that the 
 blood of Christ was not of human 
 generation, but, like the blood of the 
 grape, of Divine power, 137, 151. 
 
 Body, the bodies of the wicked re- 
 main Jmmortal under punishment, 
 231. 
 
 Briseis, 19. 
 
 C. 
 
 Calamities, Christians blamed for them, 
 but their trust in God at such times 
 should pill the heathen to shame, 
 54. 
 
 Calumnies, (see Christians,) hurt not 
 the innocent, 21. but those who 
 charge their own crimes upon others, 
 ibid, a duty to refute them, %, 3. 
 Christians not anxious about them, 
 having God as witness of their 
 thoughts and actions, 67. 
 
 Capparattsa, 20. 
 
 Carians, mentioned as » despicable 
 nation, 218. 
 
 Carnutum, 54. 
 
 Catechumens, the formula of their 
 dismissal alluded to, 37- 
 
 Ceremonial, Christian, oflfered with the 
 voice, 9. 
 
 Charity, of the Christians, 10. towards 
 their persecutors, 44. wishes the 
 same good for one's neighbour as 
 for one's self, 190. all righteousness 
 lies in love to God and one's neigh- 
 bour, ibid. Christ's precepts about 
 it, 11. 
 
 Chastity, our Lord's teaching about 
 it, 10. examples amongst Christians, 
 11. countless multitudes have laid 
 aside licentiousness and learned this 
 grace, ibid, an instance, 58. 
 
 Children, employed in divination, 14. 
 
 Christ, means anointed, 62. but con- 
 tains an unknown signification, as 
 does the name of God, ibid, the Son 
 of the Very God, and second in 
 order, 9. the Only-begotten of the 
 Father, properly begotten by Him as 
 His Word and Power, afterwards 
 made man, 202. He claimed Abra- 
 ham, Isaac, and Jacob, as His, 50. 
 His name profaned by the JSws 
 throughout the world, 215. and by 
 some who call themselves Christians, 
 1 13. He worthy for His wisdom to 
 be called the Son of God, but also 
 begotten of God in a peculiar man- 
 ner, 17. the First-begotten of God 
 before all creatures, and the son of 
 the patriarchs, 196. proceeded from 
 the Father by His power and will. 
 
 ibid, the Word (or Reason) of Whom 
 the whole human race are partakers, 
 35. His appearances in so many forms 
 of old help us to believe His Incar- 
 nation, 167. the Jews would not 
 have denied that He is God if they 
 had understood the prophets, 227. 
 that God should be born is matter 
 of revelation, not of human doctrine 
 or argument, 158, 129. let the Jews 
 confess Him to be the Christ, what- 
 ever that Christ is to be, ibid, even 
 if they deny His preexistence and 
 Incarnation, and say He is a man 
 of men and Christ by election, 129. 
 as some Christians (?) did hold, 129, 
 130. with whom Justin would not 
 agree even if they were the greatest 
 number, ibid, known to Socrates and 
 others in part, since He is the Word, 
 Who is in every one, 66, 64, 65. 
 seminal reason, 64, 68. the King of 
 Glory, and the Lord of Hosts, 105, 
 115, 116. God and King of all the 
 earth, 116. sitting above the cheru- 
 bims, ibid, shewn to be Lord of Hosts 
 from the ejection of devils by His 
 name, 179. He alone properly the Son, 
 62. God and the Son of God, 229. 
 Christians worship Him not without 
 reason, 9. 
 Christ prophesied of , His Incarnation, 
 151. that He is to be worshipped, 
 and is God and Christ, 162. His 
 various names in the Old Testament, 
 111, 196, 226. the prophecies of His 
 divinity need not to be explained, 
 only to be read, 1 38. Scripture speaks 
 of Christ as about to sutfer, and be 
 worshipped, and as God, 169, 160. 
 as the Jews admit, ibid, the Jews 
 admit this of the Messiah, but say 
 He is yet to come, ibid. " God gives 
 not His glory to another " shewn by 
 the context to mean " to no other than 
 Christ," 154, 155. He the Angel 
 Whom God commands to be wor- 
 shipped, 190. He is called Jacob in 
 parable, 115. Jacob and Israel, 237. 
 Priest for ever, 110. various other 
 titles. 111. the chosen Priest, and 
 the eternal King, as being the Son 
 of God, 216. the Star out of Jacob 
 and the Branch out of the root of 
 Jesse, 25. a star and the east, 203. 
 the Spirit of God should rest upon 
 Him, not that He would need those 
 gifts, (for the Magi adored Him 
 before, 184.) bnt that they would 
 rest, i. e. cease, in Him, and resting 
 in Him again become His gifts to 
 His people, 182, 183. so His birth 
 and crucifixion were for our sake. 
 
248 
 
 INDEX. 
 
 184. as Hia entering Jerusalem upon 
 an ass did not make Him the Christ, 
 no more did the visible descent of 
 the Spirit; both were proofs to men, 
 
 185. the prophecies misunderstood 
 by the devils, 41 . 
 
 Christ made jiesh, according to the 
 vfill of the Father, 62. of a Virgin 
 through the power of God, 25. by 
 the Word of God, 51. not by inter- 
 course hut by power, 16, 26. the 
 Spirit and the Power tliat over- 
 shadowed the Virgin none other than 
 the Word and First-born of God, 
 ibid. Christ alone of the descendants 
 of Abraham said to be born of a 
 virgin, 123, 156. the words " like 
 the son of man" intimate that He 
 was not of humao seed, 168. so 
 " the Stone cut out without hands," 
 " Whoshall declare His generation ?" 
 "• He shalj wash His robe in the 
 blood of the grape," ibid. 25, 151. 
 Christ horn of a virgin, as Eve was 
 made of one of Adam's ribs, 178, 
 and all creatures by the word of 
 God, ibid, unless it were a" virgin" 
 it would be no " sign,-" ibid, horn of 
 a virgin that disobedience might be 
 destroyed in the same way as it 
 arose, 196. Christ horn in a cave 
 near the village of Bethlehem, 171. 
 as Isaiah foretold, ibid. 162. a. star 
 then arose in the heavens, 203. 
 Christ born one hundred and fifty 
 years before Justin wrote, 35. He 
 was made the whole rational {\oy m6v) 
 being, body, K6yos, and soul, 65. 
 propliecy of the coming of the Magi, 
 169, 170. as soon as He was born 
 He had His power, (not from His 
 baptism,) 184. but growing up like 
 others, He allotted its own to each 
 stage of His growth, ibid, truly 
 made man and sensible of suffering, 
 194. how He calls Himself the Son of 
 Man, 196. followed the employment 
 of a carpenter,' and made ploughs 
 and yokes, teaching us the token of 
 righteousness and activity of life, 
 185. how He speaks in the Psalm 
 of " our fathers," 197. His word 
 always confuted the Scribes and 
 Pharisees, 199. but suffered a sus- 
 pension before Pilate, like a fountain 
 whose , waters are turned off, ibid, 
 unknown to other men, until He was 
 grown to man's estate, 27. as was 
 predicted, ibid, alone without sin, 
 207. He the perfect law, 84. the 
 only blameless and just One, 91. 
 without blame or fault, 116. no sin 
 even in word, 199. His entry into 
 
 Jerusalem, 25. proved Him, from 
 the prophecies, to be the Christ, 
 136. " no other Prince in this house," 
 216. "having no comeliness," 186. 
 without comeliness and honour, but 
 the Lord of Hosts through the will 
 of the Father, 179, 196. boasts not 
 of doing any thing by His own will 
 or strength, 197. hence the answer, 
 " Why callest thou me goodP" ibid. 
 His dependence upon God, 199. His 
 piety towards the Father, how He 
 refers all things to Him, and entreats 
 to be saved by Him from this death, 
 194. by Baying, " Not as I will," 
 He shewed that He was man, capa- 
 ble of suffering, 195. why it is added 
 Ps. ^xii. "and it is not want of under- 
 standing to me," ibid. His sufferings 
 particularly described in the Gospels, 
 that we may not say that being the 
 Son of God He did not feel the 
 things laid upon Him, 201. for our 
 sakes He prayed, " Into Thy Hands 
 I commend my Spirit," and, " De- 
 liver my Soul;" that we at the end 
 of our lives may also pray that our 
 souls fall not into the power of evil 
 spirits, 202. the "fat bulls," the 
 Scribes ; the " calves," their follow- 
 ers; the "roaring lion," Herod, or 
 Satan, 200. the elders and priests 
 sent Him away as a scape-goat, laying 
 their hands on Him, and putting 
 Him todeath, 120. the circumstances 
 of the Passion may he learnt from 
 the Acts of Pilate, 28. Hia sweat 
 poured down like drops of blood as 
 He prayed, 201. He knew that His 
 Father -would grant Him all that 
 He prayed for, 203. Christ crucified 
 the " hidden hand" of God against 
 Amalek, 132. 
 Christ the final law and covenant, 
 {see Law, Covenant,) 84, 217, 122, 
 134, 222. proved by the Uvea of 
 Chriatians, 85. made man and cm- 
 cifitd, as well as kept the Law, to 
 finiah the dispensation which the 
 Father willed, 157. He suffered, 
 that by dying and rising again He 
 might overcome death, 50. made 
 man for the destruction of devils, 
 62. condescended to take flesh and 
 be born that the serpent might be 
 overthrown, and death set at nought, 
 and at the second coming have no 
 more being, 125. through the Cru- 
 cified God saves all who have done 
 things worthy of a curse, 191 . being 
 made man He taught us these 
 doctrines for the renewal and re- 
 storation of mankind, 18. the Father 
 
INDEX. 
 
 249 
 
 willed that He sbould take the 
 curses of all for the whole race of 
 man, 19^. Christ underwent His 
 Passion for those who purify their 
 soul from all sin, 121, made Man 
 for those who believe in Him, 62, 
 162, 49, 50. born and crucified for 
 the race of men, 49, 184. through 
 the mystery of the Crucified God 
 had mercy on all believers, 203. 
 salvation brought about for the hu- 
 man race through the blood of 
 Christ, 209. as was proclaimed by 
 sprinkling blood on the door posts, 
 ibid. Christ an offering for all sin- 
 ners who will repent, 120. (see 
 Grace.) 
 
 Christ and His enemies, our Lord 
 made man for the overthrow of the 
 devils, 62. they are cast out by His 
 Name both at Borne and throughout 
 the world, ibid. 106. the devils sub- 
 ject to His Name, and all powers 
 and kingdoms have feared his Name, 
 221, 132. more than they fear all 
 who are dead, 221. in no nation is 
 He unknown, 220. His miracles 
 proved from the Acts of Pilate, 36. 
 Christ believed on both by learned 
 and unlearned, despising reputation, 
 and fear, and death ; for it is the 
 power of the Father which enables 
 them, and not the powers of human 
 reason, 66. Christians worship Him 
 not without reason, 9. 
 
 Christ's Second Advent: two Advents, 
 39, 89, 120, 131, 134, 206, 208, 
 220,221. typified by the two goats 
 at the Atonement, 120. in the first 
 without honour or comeliness, 220. 
 in the second as the Son of Man 
 upon the clouds and the Angels with 
 Him, 106, 219. expected now by 
 men of all nations, 24. nigh at hand, 
 103. there will be no sacrifices of 
 blood or drink offerings, but true 
 and spiritual praises, 216. He will 
 destroy those that hate Him, but 
 give His true followers rest, 221. 
 put an end to the persecutors, 119. 
 through Him every power shall he 
 destroyed, 208. then shall the twelve 
 tribes mourn, 227- and look on Him 
 Whom they have pierced, 108, He 
 I will then raise up the bodies of all 
 men, and reward or punish ever- 
 lastingly, 39, 119, 115. if such the 
 power of His Passion, what must 
 be His Second Coming? 106, 220, 
 221. 
 
 Christ, kings and all anointed persons 
 derived from Him their appellation 
 of kings and anointed, 182. false 
 
 Christs have come in His Name, 
 176, 
 
 Christ's form of teaching, brief and 
 concise, for He wa^ no sophist, but 
 His word was the power of God, 10. 
 
 Christians, so called from Chiist, 8, 
 partakers of His Name, 152. made 
 Christians from the Name of Jesus, 
 
 215. sprung from Him, 91. quarried 
 from the bowels of Christ, 237. the 
 true race of Israel, since Christ is 
 Israel and Jacob, ibid, the true 
 spiritual Israel, the race of Judah, 
 Jacob, Isaac, and Abraham, 85. 
 the true high-priestly family, 214. 
 the people whom God has blessed, 
 
 223. not only a people but also a 
 holy people, 218. the nation formerly 
 assured to Abraham, ibid, his sons 
 through a like faith, ibid, called 
 Jacob, Israel, Judah, Joseph, David, 
 
 224. and from Christ, Who begat us 
 unto God, we are called, and are, 
 God's true children, ibid, even as 
 the Jews were called Jacob and 
 Israel, ibid, men of all nations, 1. 
 from the rising to the settingofthesun, 
 
 216. called by that mystery of the 
 cross which is full of reproach, 232. 
 trust in the same God as the Jews, 
 84. Gentile Christians more andtruer 
 than the Jewish and Samaritan 
 ones, 40, 41. Christians more faith- 
 ful to God than the Jews, 232. very 
 different conduct of Jews and Chris- 
 tians, 205, 235. the life of Chris- 
 tians proves that Christ is the new 
 law and new covenant, 85. the 
 name given to all who have lived 
 according to reason, 35. 
 
 Christians, calumnies against, that 
 they are atheists, 54. that they de- 
 vour men, and after their banquet 
 put out the lights and wallow in 
 promiscuous concubinage, 20, 21, 
 67, 83, an evil disguise, thrown 
 around Christian doctrine by the 
 evil demons, 6, 18, 68. the Jews 
 the authors of them, 91. disseminated 
 by means of chosen men sent from 
 Jerusalem, ibid. 205, 215, 219. (see 
 Jews.) these things prophesied, 37, 
 false admissions extorted from slaves, 
 children, or women, by torments, 67. 
 no proof, 18. 
 
 Christians, defence of, as far as the 
 name goes, ' very good' men, 3. and 
 the accusers of it should rather 
 be punished, ibid, not atheists, 
 4. worship the same God as the 
 Jews, 84. while saying like things 
 as do the Greeks, they alone are 
 hated, 16, 18. and, doing no ill, are 
 
250 
 
 INDEX. 
 
 put to death as criminala, ibid, in 
 many things they agree with the 
 philosophers and poets, but they alone 
 can prove what they say, 15. they 
 are punished without trial, 4. the 
 emperors seem to fear lest all men 
 should become good, and none should 
 be left for them to punish, 8. neither 
 witness nor proof of the charges, 
 18, 54. blamed for earthquakes, 54. 
 unjustly hated and oppressed, 44. 
 Adrian and Antoninus commanded 
 Christians to be liberated if accused 
 as such, and the accusers to be 
 punished, as grievous offenders, 
 63, 54. they ask to be judged for 
 their actions, but do not wish the 
 accuser to he punished, his wicked- 
 ness and ignorance being punish- 
 ment enough, 5. that the charges 
 may be examined, and they may be 
 punished or acquitted according to 
 their truth and falsehood, 2. as 
 " philosopher" so " Christian" ap- 
 plied to very opposite persons, 5. evil 
 Christians give occasion to charges 
 against the whole body, 3. those 
 not Christians at all who do not 
 live as Christ commanded, and let 
 such be punished, 13. Christians 
 may be slain, cannot be hurt, 2. 
 calumnies hurt not them, but rather 
 their calumniators, 21. they freely 
 instruct every one who wishes to 
 learn, 5. they have proof of what 
 they say, viz. the fulfilment of pro- 
 phecy; else how could they believe 
 a crucified Man to he the First-born 
 of God.' 40. Christian doctrines over- 
 awe those who are turned from the 
 right way, but are a resting-place to 
 those who practise them, 81. the way 
 to happiness, ibid, why more sublime 
 than all human teaching, 65. the 
 only sure and valuable pliilosophy, 
 ibid, whatever any have uttered 
 aright belongs to Christians, 68, 65. 
 not that they hold the same opinions 
 as others, but that all imitate them, 
 46. those who lived according to 
 reason were Christians, as Socrates, 
 (fee. 35. those who lived without 
 reason were worthless, and enemies 
 to Christ, and murderers of those 
 who lived according to reason, ibid. 
 Christianity proved by the conver- 
 sion of the world, 29. it has con- 
 verted countless multitudes of the 
 licentious, and produced examples 
 of chastity from every nation, 11. 
 it alters tlie character, 10. the lives 
 of Christians have converted many, 
 12. (see Martyrs.) 
 
 ChrisHans, lives of, (see Martyrs.) they 
 live not according to a part of that 
 seminal reason, but by the know- 
 ledge of the whole 'Word, 64. in 
 calamities were known to trust in 
 God, 54. have renounced even to 
 death all that is in the world, 218. 
 put vfhat they have into a common 
 stock and impart to those that need, 
 10. they the cause of the world's 
 being preserved, 62. do not observe 
 omens, 56. think it wicked to ex- 
 pose children, 21, 22. do not hate 
 their persecutors, but wish to per- 
 suade them to repent, 44. pray for 
 the Jews, for all men, and for their 
 enemies, 10, 206, 235. foremost in 
 paying tribute, and in civil obe- 
 dience, 13. help the magistrates in 
 promoting peace, 7. those not Chris- 
 tians who do not live as Christ 
 commanded, 13. 
 
 Christianity, if it were false, still the 
 error not grave, so long as Chris- 
 tians are shewn to have done no 
 wrong in practice, 6. a great help to 
 magistrates for promoting peace, 7. 
 what laws cannot do, that the Divine 
 Word would do, were it not for the 
 calumnies disseminated by demons, 
 ibid. 
 
 Chronology, David fifteen hundred 
 years before Christ, 32. Christ's 
 Birth one hundred and fifty years 
 before the First Apology, 35. Christ 
 foretold five thousand, three, two, 
 one thousand, and lastly eight hun- 
 dred years before His coming, 24. 
 
 Church, constituted by and partaker 
 of Christ's Name, 152. hence called 
 " daughter," ibid, those who believe 
 in Him are one soul, one synagogue, 
 and one Church, ibid, wicked men, 
 become obedient, are all one " little 
 child," 122. as one man, 214. as 
 Noah made one people slaves to the 
 other two, 240. so Christ restores 
 both bond and free, 236, making all 
 alike even as Jacob's sons, ibid. 
 Christ calls all to friendship, bless- 
 ing, repentance, and dwelling to- 
 gether, 240. the Church the vine 
 planted by God and Christ, 207. 
 profits by pruning, ibid. 
 
 CircuTticision, a mark of distinction, a 
 means to prevent the murderous 
 Jews from eluding their punishment, 
 90, 93, 188, 189. not pleasing in 
 itself to God, for it profits not the 
 Egyptians, Moabites, and Edomites, 
 104. given to Abraham for a sign 
 of righteousness, not for righteous- 
 ness itself; for only one sex capable 
 
INDEX. 
 
 251 
 
 of it, 99. Abraham justified and 
 blessed for the faith which he had 
 being yet id uncircumcision, ibid. 
 Adam created without it, and holy 
 men before Abraham pleased God 
 without it, 93. the blood of the 
 former circumcision is now done 
 away, and we trust to the blood of 
 the Saviour, 99. Christ circumcises 
 with knives of stone, as was pre- 
 dicted, that this may become a 
 righteous nation, ibid, the sharp 
 stones the words of the Apostles of 
 Him Who is the corner-stone, 212. 
 uncircumcision not a reproach, since 
 it is God's making, 105. Christ cir- 
 cumeise<l, not as if He were justified 
 thereby, but that He might fulfil 
 that dispensation according to the 
 will of the Father, 157. the good 
 and profitable circumcision is the 
 knowledge of God, and of His Christ, 
 and the keeping of His everlasting 
 commandments, 104. though one 
 were a Scythian or a Persian, ibid, 
 necessary for the Jews only, that 
 " The people may be not a people," 
 94. they neeil it not who have the 
 testimony of God in their favour. 
 105. the Jews require our circum- 
 cision not we theirs, 93. the second 
 circumcision by Joshua, 211, 212. 
 a second circumcision needed, 85. 
 Joshua's necessary for those who 
 had Abraham's, 211. Enoch and 
 those like him observed a spiritual 
 circumcision, 122. and we receive 
 the same in baptism, ibid. " the 
 eighth day" had reference to our 
 Lord's Resurrection, 121. 
 
 Cloud, that followed the Israelites, 
 shewed the form and prediction of a 
 new heaven, 233. 
 
 Colt, meaning of, 136. 
 
 Confessors, helped by the Bishop with 
 the alms, 52. their conduct under 
 examination an encouragement to 
 others, 3. 
 
 Conflagration, 16. not periodical as 
 Stoics hold, but for judgment, 63. 
 declared by Moses, 46. 
 
 Corinthus, the Socratio, 70. 
 
 Coming, (see Advent.) 
 
 Cmenant, subsequent annuls former, 
 84. promises made not to all de- 
 scendants of Abraham, but to those 
 of whom Christ was to come, 218. 
 the seed divided from Jacob, and 
 descends through Judah, Phares, 
 Jesse, and David, 219. Christians, 
 not Arabians or Idumeans, the " na- 
 tions" promised to Abraham, 218. 
 Christ the faithful covenant, 84. 
 
 after which no other law, or ordi- 
 nance, or command, ibid. He the 
 new covenant, 84, 85, 122, 134. 
 proved by the new lives of Chris- 
 tians, and their constancy even to 
 death, and by the accompanying 
 signs, 84, 85. He the covenant of 
 God, 222. a new covenant promised, 
 157. without fear and trembling and 
 lightning, which should shew what 
 command and work was perpetual 
 and adapted for all, and what was 
 ordaiaed for the hardness of men's 
 hearts, 168. the working of the two 
 covenants contrasted, 126, 127. the 
 new covenant proved by our Lord's 
 succeeding John, and by the accom- 
 plishment of His predictions about 
 the cessation of prophets among the 
 Jews, about His own Death and 
 Kesurreotion, about false prophets 
 afterwards, 134. 
 
 Creation, the doctrine of a creation 
 from preexistent matter borrowed 
 by Plato from Scripture, 45. God 
 created all things in the beginning 
 from shapeless matter tor the sake 
 of men, 7, 60, 61. 
 
 Crescens, a Cynic, 60. a lover of noise 
 and boasting, 69. accused the Chris- 
 tians of atheism and wickedness to 
 please the people, ibid, convicted by 
 Justin of utter ignorance of Chris- 
 tianity, 60. or the most cowardly 
 duplicity, ibid. Justin expected to 
 be brought to the stake by him, 59. 
 would be glad to dispute again with 
 him before the Emperors, 60. 
 
 Cross, its figure may be traced in sail- 
 yards, plougbs, tools, man's figure 
 and face, in banners, the images of 
 the Emperors, 42, 43. described, 
 and shewn to answer to the horns of 
 the unicorn in the blessing of Joseph, 
 187. various types in the Old Testa- 
 ment, 181. Moses' outstretched 
 hands formed the sign of the cross, 
 and there was the Name of Jesus 
 in the front of the battle, till the even- 
 ing, 186, 187, 193, 208. a crucified 
 not a suffering Christ Trypho's di£&- 
 culty, 185, 186. that punishment 
 being cursed, ibid, but nothing can 
 answer better to Isaiah liii. 186. 
 the sign provided against the bite of 
 the serpents foretold death to the 
 serpent through the Crucified, and 
 salvation to those who have Christ 
 for their Mediator, 188, 191. Moses 
 took brass and formed it into the 
 shape of a Cross, 46. placed a 
 brazen serpent on a standard, 191, 
 as God coinmanded this and yet is 
 
252 
 
 INDEX. 
 
 Without blame, so the curse of the 
 cross is not against Christ, ibid. 
 208. except that He toot the curse 
 of the whole human race, 192. 
 again, that curse was prophetic of 
 what the Jews would do to Chris- 
 tians, ibid, the cross foretold by 
 Tsaiah, (" I have stretched forth My 
 Hands,") and in Psalm xxii. " They 
 pierced My Hands and My Feet," 
 193. a mystery set at nought and 
 full of reproach, 332. the greatest 
 mark of Chrisf's strength and power, 
 42. the last curse in the Law, 108. 
 alluded to a-s a servile punishment, 
 236. the predictions of the cross not 
 obvious, 42. men from all nations 
 pushed by the horns, whilst to un- 
 believers the same sign is like 
 Moses' hands, 188. sign of the cross 
 used in exorcising, 106. 
 
 Curse, of hanging on a tree, a pre- 
 diction how the Jews would curse 
 Christ in their synagogues, 192. 
 
 Cybele, her infamous rites, 21. 
 
 Cynics, make indifference the great 
 end, 60. 
 
 Cyrenius, 35, 170. the first governor 
 in Jndea, the lists of his taxing, 27. 
 
 D. 
 
 Damascus, both now and formerly a 
 part of Arabia, though now attached 
 to Syro-Phoenicia, 172. 
 
 Dana'e, 16. 
 
 Dancers, their shameful representations 
 permitted, 69. 
 
 David, fifteen hundred years before 
 Christ, 32. 
 
 Deacons, distribute the consecrated 
 elements, and carry them to the 
 absent, 51, 52. 
 
 Dead, offerings to, 18. deceased em- 
 perors called gods in inscriptions, 43. 
 
 Death, a debt that all must pay, else 
 the oppression of the wicked and of 
 devils would not be permitted, 66. 
 Christ prayed, " Deliver my soul, 
 &c." for our sake, that we, at our 
 death, might pray that no wicked 
 angel may seize our souls,. 202, as 
 they did have power over Samuel, 
 ibid, death not feared by Christians, 
 44. (see Martyrs.) a godsend to the 
 wicked, if it ended in insensibility, 
 14. Christ was incarnate, that death 
 might he set at nought, 125. and at 
 His second advent he utterly de- 
 stroyed, ibid. 
 
 Deeds,nutwi>rds,TegB.rieA9.tihe\sLSt,\3, 
 
 Demoniacs, those who are seized by 
 the souls of the dead, 14. 
 
 Demons, sons of fallen angels, 61. 
 (see Angels.) their prince called a 
 Serpent, Satan, and the Devil, 21. 
 exact sacrifices and worship from 
 those who live contrary to reason, 8. 
 idols have the names and forms of 
 the evil demons who have appeared 
 to men, 6. they then committed im- 
 purity, and through vain terrors 
 made themselves to be thought gods, 
 and be called by the names each 
 chose, 4, 17. demoniacs healed by 
 Christians, when other exorcists 
 could not do it, 62. (see Miracles.) 
 by visions and magic demons enslave 
 all who do not make any effort for 
 their own salvation, 10. pervert men 
 from reading and understanding, ib. 
 by the poets counterfeited the truth 
 beforehand, 18, 160. did not fully 
 understand the prophecies, emd so 
 made mistakes, 42. their aim to gain 
 men as their slaves and assistants, 
 10. as the authors of heathenism 
 before, so of heresies after Christ's 
 coming, 19, 43. their sole aim to 
 lead men away from God the Creator 
 and Christ His First-born, 44. the 
 authors of wicked laws, 65. and of 
 persecutions, 4, 8, 57. as against 
 Socrates, 4, 63. and all who live by 
 reason, 64, 65. and more still against 
 Christians, 64, 67, 232. and of ca- 
 lumnies against Christians, 7, 18. 
 throw an evil disguise over Christian 
 doctrine, 68. wicked rulers under 
 their influence, 57. they endeavour 
 to esrape the power of God and of 
 Christ by combining His enemies 
 against Him, 30. the sons of angels 
 and women, 61, the real actors in 
 the heathen mythology, 17. cause 
 good men to be persecuted, bad men 
 seemingly to prosper, as Epicurus 
 and Sardanapalus, 63. 
 
 Deucalion, the same as Noah, 63. 
 
 Devil, (see Serpent,) called the Serpent, 
 and Satan, 200. dared to say to 
 Christ, " Worship me," 201. hoped 
 as he had deceived Adam to succeed 
 against Christ also, ibid, as he 
 wrought by the magicians and false 
 prophets, so by mythologists, 160. 
 (see Demons.) heresies suggested by 
 him, 1 76. will be sent into fire with 
 his host and his followers, 21. the 
 delay is for the human race, ibid. 
 
 Dioscuri, 16. 
 
 Divination by children, 14. 
 
 Divorce, obtained after much forbear- 
 ance from a very wicked husband, 
 58. (see Marriage.) 
 
 Dodona, 14. 
 
INDEX. 
 
 253 
 
 Dragons, 64, note e. 
 Dreams, said by magicians to be sent 
 by theii familiar spirits, 14. 
 
 Earthqitakes, an occasion for perse- 
 cution, 64. 
 
 ^«<asy of the prophets, 213. 
 
 Eighth day, the same as the first, 121. 
 
 Elements, do not keep sabbaths, 98. 
 
 Elias, the forerunner of the Second 
 Coming, 131. as his spirit in John 
 was of the First, 131, 132. Christ 
 said Elias had come, and His dis- 
 ciples understood it of John B. 131. 
 his spirit passed to John, as that 
 of Moses to Joshua, ibid, the first 
 presence of his spirit, like the first 
 coming of Christ, without glory, 
 132. the Jews all expected Elias to 
 anoint Christ, 130. and proclaim 
 Him to all, 82, 206. in bis days, for 
 the seven thousands' sake, God re- 
 strained His wrath, 118. Elias a 
 Christian, 35. 
 
 Bimpedocles, taught the immortality of 
 the soul, 14. 
 
 Emperors, their banners and their 
 images upon them testify to the 
 cross, 43. always deified, and af- 
 firmation made of their ascent to 
 heaven, J 6. if they set popular 
 opinion above truth, they are no 
 better than robbers in a desert, 8. 
 
 Enchanters, attetnpted to cast out 
 devils, 62. (see Magic.) 
 
 Enemies, Christians love and pray for, 
 as Christ commanded, 193, 236. and 
 call them brethren, 193. no wish for 
 the least revenge, 93. in defending 
 themselves their aim is to disabuse 
 the minds of their enemies, 60. 
 
 Epicurus, his apparent prosperity, 63. 
 his writings employed for the defence 
 of abominations, 68. 
 
 Erebus, mentioned by Moses before the 
 poets, 45. 
 
 Ethics of the Stoics admirable, as also 
 of the poets in some respects, 64. 
 
 Eucharist, not ordinary food or ordi- 
 nary drink, 61. as Christ was made 
 flesh by the Word of God and had 
 flesh and blood for our salvation, so 
 the food blessed by the word of prayer 
 proceeding from Him is His flesh and 
 blood, ibid, as the Gospels testify, 
 ibid, from this food our flesh and 
 blood, by assimilation, receive nou- 
 rishment, iby. the " pure oflering," 
 in the Eucharist of the bread and of 
 
 the cup, 215. the remembrance made 
 by their food both solid and liquid, 
 in which there is a commemoration 
 also of Christ's passion, ibid, it is 
 the bread which Christ gave us to 
 offer in commemoration of His In- 
 carnation and Passion, and the cap 
 which He bade us offer for a re- 
 membrance of His blood, 161, 162. 
 the bread offered in remeinbrance of 
 His Passion, 121. after the prayers 
 is brought to the President bread 
 and a cup of water and wine. He 
 gives thanks for these things, and the 
 people say Amen. Then the Deacon 
 distributes, 60, 51, 62. thanks given 
 at the same time for creation and 
 redemption, 121. only those receive 
 who are believers,have been baptized, 
 and live as Christ has directed, 51. 
 the elements sent by the hands of' 
 the Deacons to the absent, 62. the 
 offering of flour for those cleansed 
 from leprosy a type of it, 121. (see 
 Sacrifices, Prayers.) 
 
 Eunuchs, petition of a Christian to the 
 Prefect of Alexandria for the neces- 
 sary permission to become one; 
 being refused he remained single, 
 22. some are made eunuchs for 
 unnatural purposes in connection 
 with the rites of the mother of the 
 gods, 21. 
 
 Euripides, quoted, 29, 30. 
 
 Eve, when a virgin, conceived the word 
 of the serpent, and brought forth 
 disobedience and death, 1 96. 
 
 Evidences, fulfilment of prophecy the 
 greatest, 23. conversion of Gentiles, 
 137, 220, 221. and their constancy 
 and suffering, ibid. 29, 54, 84, 85. 
 even of the uneducated, 66. Christian 
 example converts many, 12. the 
 accompanying signs, 85. the truth 
 of Christianity shewn from its being 
 alone the object of demoniacal attack, 
 
 17, 18, 19, 20. whilst others have 
 liberty to worship as they please, 
 
 18. and heretics are tolerated, 19. 
 from men having turned from impure 
 gods to a holy worship though at the 
 risk of their lives, ibid, no one ever 
 trusted in Socrates so as to die li)r 
 his doctrine, 66. no one died for his 
 faith in the sun, 220. (see Miracles,, 
 Prophets, Martyrs.) 
 
 Example of Christian virtue converted 
 
 many, 12. 
 Exorcists, others besides Christians, 
 
 62. some of the Jewish used magical 
 
 rites, 182. (see Miracles.) 
 Escposure of infants leads to abominable 
 
 crimes, or else is homicide, 2) , 22. 
 
254 
 
 INDEX. 
 
 Faith, Christians have the greatest 
 and truest proof, 23. do not worship 
 without reason, 9, 41. philosophers 
 and legislators erred from not know- 
 ing Christ, 65. Abraham justified 
 and blessed for his faith, 99. his call 
 like that of Christians, 218. to be 
 saved the Jews must believe as he 
 did, 124. be baptized and afterwards 
 live without sin, ibid, all the Jews 
 that shall be saved will be saved 
 through Christ, 153. righteousness 
 the same always, 98, 189. saints 
 before Christ saved through Him, 
 125. the circumcision of Jesus ne- 
 cessary for those who have the fleshly 
 circumcision that began from Abra- 
 ham, 211. all who believe not will 
 be punished in hell, 15. Chiist the 
 revealer of all that we learn from 
 the Scriptures by His grace, 196. 
 to St. Peter the Father, ibid, to us 
 it is given to hear and understand 
 and have knowledge of all the things 
 of the Father, 221. God leads us to 
 faith, 7. we can only believe by His 
 grace, 217. He has vouchsafed that 
 those who were idolaters should 
 know His will, 231. we have been 
 made worshippers of God and righte- 
 ous through faith in Christ, 136. 
 purified by faith through the blood 
 and death of Christ, 86. Christ 
 washes those who believe on Him in 
 His blood, 137. they His robe, ibid. 
 25. better to believe what is beyond 
 nature than to be without belief, 16, 
 the prophets have not given demon- 
 stration being above all demonstration 
 as faithful witnesses of the truth, SO. 
 but the fulfilment of their prophecies 
 accredits what they say, ibid, one 
 of the mysteries necessary to be 
 acknowledged for salvation lies in 
 the distinction of the moral precepts 
 from those that were typical, or given 
 for the hardness of the Jews' hearts, 
 124. Christ alone will save those 
 who fall not away from faith in Him, 
 208. according to the measure of 
 theirfaith believers anointthemselves 
 with Christ's blood, 120. 
 
 Falsehood, Christians will not save 
 their lives by falsehood, 5, 29, 30. 
 
 Familiar Spirits, 1 4. 
 
 Fast, Isaiah's observed by Christians, 
 120. God's true fast, 89. fasting a 
 preparation for baptism, 46. 
 
 Fate, implies either that God, as 
 merely identical with this changing 
 world, comes into every kind of vice. 
 
 or that virtue and vice are nothing, 
 64. destroys free-will, merit, and 
 accountability, and is inconsistent 
 with experience, 32. there is an 
 inevitable destiny, the recompensing 
 of the good and of the evil, 33. (see 
 Free-will.) 
 
 Father,' the Eternal, (see Trinity, 
 Word.) 
 
 Feasts of the Jews not kept by Chris- 
 tians, as knowing why they were 
 enjoined, 93. 
 
 Fvlije, prefect of Alexandria, 22. 
 
 Fire, eternal for evil doers, 8, 17, 57, 
 58,63, 1 15,231 . fire kindled in Jordan 
 at our Lord's baptism, 184. 
 
 Flavia Neapolis, 1. 
 
 Foreknowledge, the good foreknown 
 by God, 34. a certain number, ibid. 
 152. Justin fearing God's judgment 
 will not assert whether any individual 
 belongs to it or not, ibid, the con- 
 summation delayed till it is com- 
 pleted, 34. foretold that Christians 
 should through Christ's calling be 
 holier than the Jews, 216, 217. 
 Christ alone taught without disguise 
 the great counsels of God towards 
 those who pleased Him and those who 
 revolted, angels and men alike, 168. 
 the truth hidden from the Jews for 
 their wickedness; except a few to 
 whom He has left a seed for sal- 
 vation, 138, 108. (see Fate, Judg- 
 ment.) 
 
 Free-will, (see Fate,) angels and men 
 created free, 63, 186, 242. their 
 punishment foretold because God 
 foreknew that they would become 
 unchangeably wicked, not because 
 He made them so, ibid, man en- 
 dowed with the power of choosing 
 the truth and of acting uprightly, 
 22. . that all men might be without 
 excuse before God, ibid, devils and 
 man endued with freedom of choice 
 and power, so that they might have 
 chosen what was pleasing to Him, 
 and been kept incorrupt and free 
 from punishment ; but each having by 
 his own fault sinned, God corrects 
 each as He pleases, 184, 185, 198. 
 He might have destroyed Herod, 
 and annihilated the serpent at the 
 first, ibid, leaves men and angels to 
 their free-will for determinate periods, 
 ibid. He wrought universal and 
 particular judgments, free-will being 
 still preserved, ibid, man's freedom 
 demonstrated, 32. from his being 
 capable of contraries, ibid, and be- 
 cause otherwise there would be no 
 virtue or vice, ibid, though our birth 
 
INDEX. 
 
 255 
 
 not our own doing, yet immortality 
 to be the reward of free choice, 1, 
 nothing would be praiseworthy witli- 
 out the power of turning either nay, 
 63. this power is presupposed by 
 legislators and philosophers, ibid, 
 even by the Stoics in their moral 
 systems, ibid, all may become the 
 sons of the Most High, 225. each 
 will be judged for himself like Adam, 
 ibid. Moses represents God as having 
 said to the first man, " Behold, before 
 thy face are good and evil ; choose 
 the good," 33. 
 
 G. 
 
 Galileans, a Jewish sect, 174- 
 
 Ganymf.de, 17, 19. 
 
 Garlands, in heathen worship, IS, 6. 
 
 Gehenna, a place where all the un- 
 righteous and unbelievers will be 
 punished, 15. (see Fire.) 
 
 Generation, Christ's said to take place 
 amongst men from the time of their 
 arriving at the knowledge of Him, 
 185. 
 
 Genistce, a Jewish sect, 1 74. 
 
 Gentiles, were desolate, away from the 
 true God, serving the work of their 
 own hands, 40. as the Jews provoked 
 God by their idolatries so He per- 
 mitted idolaters to know His will, 
 231. their conversion predicted, 161, 
 166, 205, 36, 231. full of faith and 
 joy put away their idols, 36. their 
 conversion proves that this is Christ, 
 220. they the ass's colt, 136. the 
 true Jacob and Israel, 231. their 
 change of character a fiiliilment of 
 prophecy, 207. more true and more 
 faithful than the Jews, 41. more 
 numerous, 40. (see Heathen.) 
 Geora, 221, note. 
 Germany, 55. 
 
 Gitto, a village of Samaria, 19. 
 Goats, ihe two on the day of atone- 
 ment represent our Lord's two Ad- 
 vents, 120. 
 God, the Father and Kuler of all 
 things, 8. His form and glory 
 ineffable, 6, 47. no name, 61, 6, 47, 
 no one to give it, 61. " Father," 
 " God," " Creator," &o. not names, 
 but terms of address derived from 
 His benefits, 62. an insult to Him 
 to give His name to creatures, 6. 
 '' God" not a name, but the notion 
 implanted in man's nature of 'a thing 
 hardly to be explained, 62. man's 
 mind cannot see Him if it be not 
 instructed by the Holy Spirit, 76. 
 
 God, according to Plato, is that 
 which is ever one and the same, and 
 the cause of being to all creatures, 
 75. has neither colour, shape, nor 
 sign, but is above all essence, 76. 
 there can be only one ingenerate, 79. 
 God is full of compassion, 205. His 
 Providence and Justice, 34. in making 
 circumcision the means of ensuring 
 the punishment of the Jews, 90, 91. 
 alone ingenerate and incorruptible, 
 79. immutable and eternal, 9, ac- 
 quainted with the future, and pre- 
 pares every one a portion according 
 to his deserts, 91. foreknows men's 
 conduct, 34. sees thoughts as well 
 as actions, 8. the Jews taught that 
 He had hands, &c. like a compound 
 creature, 212. and so was Himself 
 seen by Abraham, ibid. Christians 
 trust in the same God as the Jews, 
 84. He only accepts those who 
 imitate Him, 6. " Thy fingers" 
 thewordsof God, 212. 
 Gods, how Scripture uses the name, 
 
 137, 138. likely that they would 
 punish, if they could, such as refused 
 to worship them, 53. the poets deride 
 their impurities, 4. trees, rivers, 
 mice, cats, crocodiles, 18. abomina- 
 tions attributed to Christians apply 
 to the heathen gods and their wor- 
 shippers, 68, 69. men their guar- 
 dians, 6. 
 
 Gospels, called the records of the 
 Apostles, (see Apostles.) 
 
 Grace, not the righteous have been 
 called but the wicked, intemperate, 
 unjust, 11. the grace of understand- 
 ing to be prayed for, 80, 81. else 
 God's dealings cannot be understood, 
 105. as is the case with the Jews, 
 
 138, 117. Christ by His own ex- 
 ample taught us to trust in God 
 alone, 199. He was made man that 
 He might he a partaker of our suffer- 
 ing, and bring us healing, 68. by 
 the engrafted Word heathens saw 
 the truth darkly, ibid, to Christians 
 is given the communication of the 
 Word Himself according to His 
 grace, ibid. God leads us to faith 
 that we may follow what is pleasing 
 to Him, 7. all men were urged to 
 turn their attention to these things, 
 ibid, the power of the Father, not 
 reason, enables even handicraftsmen 
 to despise reputation, fear, and 
 death, 66. Christ's mighty word has 
 converted many, 178. Christ the 
 fountain of living water in a land 
 without knowledge of God, 161. the 
 beginning of a new race regenerated 
 
256 
 
 INDEX. 
 
 by Him through water, 239. begat 
 us unto God, 224. we quarried from 
 His bowels, 237- He the gfiod Kock 
 that sends forth living water for our 
 hearts, 212, Christ has freed us 
 when sunk in sins by the wood of his 
 cross and the sanotification of water, 
 18?. and made us a house of prayer 
 and adoration, ibid, men of all 
 nations pushed by those horns (of the 
 cross), and turned to God, 188. we 
 have, through the grace given by our 
 Jesus, put off the foul sins with which 
 we were clothed, 214. the devil is 
 rebuked by the power of God sent us 
 through Christ, and departs from us, 
 ibid, and we have been and are again 
 plucked from the fire, ibid, from 
 former sins and present tribulations, 
 ibid, the " rod of Thy power" is the 
 powerful doctrine of the Apostles 
 going out from Jerusalem every 
 where, 36. Christ's name every where 
 embraced and taught, though death 
 is the penalty, ibid. He our Helper 
 and Redeemer, 106. at His name the 
 devils tremble, and exorcised by It 
 are subject to us, 106. the cure of 
 those bitten by the serpents a figure 
 of those who are cured by the Cruci- 
 fied, 188. the adoration of the Magi 
 proves Christ's power trom His very 
 birth, 184. He thus took the power 
 of Damascus, 172. always present 
 in power in those who have received 
 remission of sins through Him, 137. 
 Christ's power works more widely 
 and more efTectually than philosophy, 
 66. believers receive gifts, each as 
 he is worthy, 118. spiritual gifts 
 before separate, now all concentrated 
 in Christ, to be given to believers as 
 each is worthy, 183. 
 Qranianus, proconsul of Asia, 53. 
 
 H. 
 
 Mamcueobii, 216. 
 
 Bappiness, how gained, 66. if for 
 mere duty all things are to be en- 
 dured, much more for eternal happi- 
 ness, 30. to dwell and reign with 
 God for ever without corruption and 
 suffering, 7, 125. influence of this 
 hope upon the Christians' conduct, 
 5. 
 
 Harm, none except to evil-doers, 2. 
 
 Heathens, (see Gentiles, Mythology,) 
 give loose to fornication,- magic, 
 covetousness,. hatred, 10. will not 
 even use the fire of another tribe, 
 iliid. prostitution even of their own 
 
 wives and children, 21. especially 
 of foundlings male and female, ibid, 
 hence confusion of blood, ibid, these 
 abominations connected with their 
 religion, ibid, they pejsecute the 
 good, as Socrates, Heraclilus, Mu- 
 sonius, and the Stoics, 63, 64. these 
 heathen philosophers and poets were 
 right in many things, as bearing the 
 seed of the Myos in them, but they 
 did not know the whole Word, i. e. 
 Christ, ibid. 68. hence often con- 
 tradict themselves, 33, 34, 65. were 
 desolate, away from the true God, 
 serving the works of their own 
 hands, 40, 161. God unknown to 
 them, as Socrates taught, 66. and 
 Antoninus declared, 54. hence they 
 persecuted and killed those who did 
 serve Him, ibid, shameful doctrines 
 of philosophers and dramatists not 
 prohibited, 69. it was themselves, 
 not the Christians, committed abo- 
 minations, the (Divine) light being 
 overthrown and removed, 21. and 
 that openly, ibid. 67, 68. the charges 
 true of themselves and their gods, 
 ibid, their philosophers and poets 
 borrowed their high doctrines from 
 the prophets, 33, 46. but understood 
 them inaccurately, and hence con- 
 tradict themselves, 34. taught the 
 immortality of the soul, punishments 
 after death, contemplation of celestial 
 subjects, 33. doctrine of a Creator, 
 final conflagration, absurdity of idol- 
 atry, 15, 16. 
 
 Helena, an infamous woman, termed 
 " the first idea" of Simon, 20. 
 
 Hell, (see Fire, Gehenna, Intermediate 
 State, Punishment.) 
 
 Hellenians, a Jewish sect, 1 74. 
 
 Heraclitus, a Christian, as living ac- 
 cording to reason, though counted 
 an atheist, 35. hated and put to 
 death, 64. 
 
 Hercules, a counterfeit of the pre- 
 dicted strength of Christ, 42, 160. 
 also of His giant-course, miraculous 
 Birth, and Ascension, ibid, choice 
 of Hercules, 66. committed himself 
 to the flames to escape sufferings, 
 16. then taken up to heaven, ibid. 
 
 Heresies, predicted by Christ, 176. 
 and so they root true believers in 
 the faith, 112. originated by devils, 
 19, 43, l76. to lead men away from 
 God and Christ, to fix down the 
 earthly to things earthly, and to 
 thwart more lofty minds and to plunge 
 them into ungodliness, 44, 45. here- 
 tics pretend to be Christians, and 
 confess the Crucified to be Lord and 
 
INDEX. 
 
 257 
 
 Christ, 112. but only in name, 113. 
 call themselves Christians, as Gen- 
 tiles inscribe the Name of God on 
 their images, 114. their unlawful 
 and atheistical doctrines, 113, 174. 
 blasphemous and foolish, 1 74 . against 
 the God and the Christ of the Old 
 Testament, 113, 174. some deny the 
 resurrection, and say that as soon 
 SB they die their souls are taken 
 up into heaven, ibid, whether the 
 charges falsely brought against Chris- 
 tians are true of heretics, Justin 
 knows not, 20. not persecuted, at 
 least for their opinions, ibid, named 
 from their leaders, 113. like sects in 
 philosophy, 1 14. the orthodox have no 
 communion with them, 1 13. as false 
 prophets among Jews, so among 
 Christians false prophets, and false 
 Christs, 176. not Christians any 
 more than Saddncees, &c. are Jews, 
 174. called Christians, just as many 
 are called philosophers who yet do 
 not receive true philosophy, 20. 
 perform certain wonders, 80. to set 
 forth the praises of devils, ibid, eat 
 idol-sacrifices, and justifV it, 112, 
 114. 
 
 Herod, the Great, called " king of 
 Assyria," in Is. viii 4. 169, 170. 
 
 Herod Antipas, succeeded Arohelaus, 
 200. the " roaring lion," ibid, to 
 him Christ sent, as predicted, ibid. 
 
 Homer and the other poets rejected 
 by Socrates, 66. taught the immor- 
 tality of the soul, ] 4. (see Index of 
 Profane Authors.) 
 
 Horeb, the Law given there, 84. 
 
 Houses, signify Christians themselves 
 as the abodes of God's inspiration, 
 120. 
 
 Hystaspea, his prophecy of the final 
 conflagration, 15. death denounced 
 against those who read his books, 34. 
 
 and garlands, ibid. 18. both their 
 artificers and guardians licentious 
 men, 6. 
 
 Images forbidden, 191. how it was 
 consistent with this that Moses was 
 commanded to make the brazen 
 serpent, ibid, none of the Jews 
 could explain, ibid, images of Em- 
 perors set on a sort of cross, 43. 
 
 Imitations, diabolical, of the Incar- 
 nation and other mysteries, 160. 
 of our Lord's miracles, &c. 41, 42. 
 none of the cross, 42. of Baptism, 
 &o. 48. (see Demons, Mythology.) 
 
 Immortality (see Soul,) essential be- 
 longs to God only, lOS. 
 
 Immortality of the bodies of the wicked 
 under punishment, 23 1 . (see Punish- 
 ment.) 
 
 Incorporeal beings, according to some, 
 incapable of suffering, 71. 
 
 Indifference, the ' summum bonum' of 
 the Cynics, 60. 
 
 Ingenerate, (see Soul.) 
 
 Innocents, murder of, l7l. 
 
 Inspiration, (see Prophets.) 
 
 Intermediate state, 78. 
 
 Interpretation, (see Types,) Jewish 
 absurdities through not searching 
 into the types, 209. 
 
 Isaiah, sawn asunder with a wooden 
 saw, 219. a type of the division of 
 the Jewish nation by Christ, ibid. 
 
 Israel, properly the name of the Son 
 of God, 167. Jacob's changed to 
 the same, ibid, and himself blessed, 
 to shew that all who come to the 
 Bather through Him, who had this 
 name from the beginning, are the 
 blessed Israel, 226. signifies ' a man 
 overcoming power,' 226. 
 
 Israelites, the miracles granted them 
 in the wilderness, 232, 233. the 
 garments of the children grew with 
 them, ibid. 
 
 I. 
 
 Idolatry, God permitted the Gentiles 
 to worship the sun and moon, 137. 
 but none ever died for such a faith, 
 220. 
 
 Idols, Christians would not eat of 
 their sacrifices, but rather endure 
 every torment, 112. heretics do so, 
 ibid, and are partakers of unlawful 
 and atheistical rites, 114. images 
 called gods, 6. often made from 
 vessels of dishonour, ibid, have the 
 names and forms of those evil demons 
 that have appeared to men, ibid. 
 worshipped with frequent sacrifices 
 
 Jacob, 1 type of Christ, 236. served 
 Laban for his daughters, ibid. Leah 
 the Synagogue, Kachel our Church, 
 ibid, for these Christ is a servant, 
 ibid, all the children, whether of 
 bondservants or of freewomen, are 
 alike sons, ibid. Christ served even 
 to the cross for men of all colours 
 and appearances, ibid. Leah, and the 
 synagogue weak-eyed, ibid. Rachel's 
 hiding her father's gods, represents 
 the putting away of idolatry, ibid. 
 Jacob wrestled with the Son, 226. 
 
258 
 
 INDEX. 
 
 the stiffening of his thigh foreshewed 
 the depth ot our Lord's Passion, 
 ihid. his unlawful marriage con- 
 tained a mystery, 236. hated by 
 his brother, as Christ and Christians 
 by Jews and all others, though 
 brothers, 236. 
 
 Jerusalem, Jews not allowed to enter 
 it, 36. hereafter no longer beset 
 with wars for the sins of the people, 
 100. Christ to come again to Jeru- 
 salem, and eat and drink with 
 His disciples, 134, 180. it will be 
 rebuilt, adorned, enlarged, 174, 176. 
 then shall the Jews know Him 
 Whom they have put to dishonour, 
 120. He shall shine there, an ever- 
 lasting Light, 211, 
 
 Jesse, forefather of our Lord, 25. 
 
 Jesus, (see Christ,) means Saviour, 26. 
 and Man, 62. He alone properly the 
 Son of God, as being His Word, 
 First-begotten, and Power, 16, 18. 
 the same Who appeared to the Pa- 
 triarchs, was made Man, and ever 
 is, 211. made Man by the will of 
 the Father, for the renewal and 
 restoration of mankind, 18. without 
 sexual union, 16. He our Teacher, 
 9. born for that purpose, ibid, the 
 very Word Who took a form and 
 was made Man, 4. through the 
 power of the Word, He was born as 
 man of a virgin, 35. both the Son 
 and the Apostle of the Father, 8. 
 if only man, worthy for His wisdom 
 of being called the Son of God, but 
 begotten of God even in a peculiar 
 manner beyond the ordinary gene- 
 ration, 17. proved to be without blame 
 by the fulfilment of His prophecies, 
 by Hie own works, by the miracles 
 still wrought in His Name, by His 
 doctrine, and by the prophecies of 
 Him, 115. at HiH Name every power 
 trembles, 208, 233. by It the people 
 were brought into the promised land, 
 203. the sun stood still, 211. and the 
 kine were guided, 233, 234. in the 
 front of the battle against Amalek, 
 187. Jesus brought Israel out of 
 Egypt, 219. 
 
 Jesus the name not revealed to 
 Abraham, 167. shewn by the words, 
 " My name is in Him," ibid. 
 
 Jews, they and Samaritans called in 
 prophecy Israel and the house of 
 Jacob, 40. do not tremble at' God's 
 continual threats, 223. wise only to 
 do evil, ibid, powerless to discern the 
 hidden counsel of God or His faithful 
 covenant, ibid, children that have no 
 understanding, 109, their ears dull 
 
 and their hearts hardened, 110,85. 
 always ungrateful and mnrderera of 
 the saints, 199. ever prone to depart 
 from the knowledge of God, 94. after 
 the manna and other miracles made 
 a calf, 95. it was for the sake of the 
 Gentiles, that His name might not 
 be profaned amongst them, that God 
 left a remnant of Jews to continue 
 to this day, 96. honour God and His 
 Christ with their lips only, 119. called 
 dogs and hunters, 201. mocked Christ 
 on the cross, 197- knew Him not when 
 He came, except a few, 40. as Isaiah 
 prophesied, 36, 37. profane His 
 name, and get it profaned throughout 
 the world, 219. aid demons in per- 
 secuting Christians, 232. 
 
 God gave them all the mys- 
 teries before their proper time, 232. 
 miracles granted them in the wilder- 
 ness, ibid. 233. their children's gar- 
 ments grew with them, ibid. 
 
 They had never any love to 
 God, the prophets or themselves, 
 190. had a king of their own until 
 Christ's coming, 24. and prophets, 
 183, 136. even under Herod the 
 Ascalonite they had a high priest of 
 their own nation, ibid, and in the 
 Babylonish captivity they had a 
 prophet who became the prince of 
 the people, ibid, now neither; and 
 their country desolate, ihid. 183. 
 the gifts they once had are trans- 
 ferred to Christians, 176. their dis- 
 persion does not answer to Malachi's 
 prophecy, 216, 216. the Jews signi- 
 fied by the " ass," 136. as having 
 had the law laid upon them, ibid, if 
 they will believe in Christ and seek 
 to have their blessings from Him, 
 He will receive and bless them, 110. 
 Sadducees, GenietEB, &o. only Jews 
 in name, 174. Jewish war under 
 Barchoohebas just over, 24, 70, 82. 
 Jewish teachers and chief priests labour 
 to have Christ's name profaned 
 throughout the world, 215. put filthy 
 garments upon Christians, ibid, sent 
 emissaries every where to slander 
 Christ and Christians, 9), 92, 205. 
 their charges, ibid, curse Christ in 
 the synagogues, 128, 192, 238. and 
 those who trust in Him, 91, 190, 206. 
 and blaspheme Him, 116. say that 
 He was crucified because an enemy 
 to God and accursed, 190. curse the 
 people whom God has blessed, 223. 
 kill and ill-treat them when they 
 have the power, 24, 192, 91, 232. 
 their exile merited, 207. " Her 
 that is distressed and driven out" 
 
INDEX. 
 
 259 
 
 does not refer to them, ibid, the 
 desolation of their land predicted, 
 36. death to a Jew to enter it, ibid. 
 90. circamcision marked them out 
 for these inflictions, 90. they are like 
 the sand for barrenness and for drink- 
 ing in bitterness, 219. proud of their 
 descent, 199. promise themselves 
 the good gifts because Abraham's 
 seed, 124, 100, 226. think them- 
 selves alone to be Israel, 223. have 
 several wives in different places, 
 243. are permitted by their teachers 
 to have four or iive, and to take any 
 beautiful woman that they see, under 
 the example of the patriarchs, 236. 
 not considering that their conduct 
 contains mysteries, 243. (see Mar- 
 riage.) the Jews taught that the 
 eternal kingdom would be given to 
 all descendants of Abraham, even the 
 disobedient, 241. that sin would not 
 beimputed to those whoknowGod,212. 
 they taught that God has bands, 
 &c. like a compound creature, 212. 
 and hence that the Father was seen 
 by Abraham, &c. ibid. 48, 140. that 
 God is served by purifications whilst 
 the soul is full of deceit, 88, (compare 
 85.) that the " undefiled law" was 
 the law of Moses, 1 10. they wrest the 
 expression " as the green herb," 94. 
 considered to be acquainted with the 
 Scriptures, and listen to the Prophets, 
 but have no understanding of them, 
 163. unable to comprehend what 
 God has spoken, and preferring to 
 teach their own doctrines, 117. hate 
 Christians who understand these 
 sayings, 118. seek to be called 
 Babbi, 210. occupy themselves with 
 minutiae, and that in a grovelling 
 manner, 209,210. do not look to the 
 diviner object for which each thing 
 was done, but to' low passions, 236. 
 either give human applications, or 
 deny that it was so written, 159. as 
 with regard to the L XX version, in 
 some places, ibid, ready to seize 
 upon any trifle that seems an in- 
 accuracy, and prove it to be impious, 
 thinking nothing of the many good 
 things that are spoken, 213, 214. 
 shall be judged by God with 
 the same judgment, ibid, they all 
 teach even now that the unnamed 
 God spoke to Moses, 48. hence re- 
 proved by the Spirit as not knowing 
 God, ibid, that God said, " Let us 
 make" to Himself or to the elements, 
 or, as a Jewish heresy taught, to 
 the angels, 150. and that the human 
 body is the work of angels, ibid. 
 
 they all expect a human Christ, 130. 
 to be anointed by Elias, ibid. Jesus 
 not the Christ, because Elias not 
 come, ibid, if Christ born. He is 
 unknown even to Himself, and has 
 no power until Elias anoint Him, 
 82. the proofs of Christ's divinity 
 strange to the Jews though read every 
 day, 138. they are compelled to admit 
 a sufi^ering Christ, and one to be 
 worshipped as God, but deny that 
 ours is He, 1 60 driven to blasphemies 
 by the testimonies of Isaiah and 
 Jeremiah, in which the plots of the 
 Jews are described, and Christspoken 
 of as a sheep and a lamb, 164. ex- 
 plain " King of Glory" of Hezekiah 
 or Solomon, 179. forced to confess 
 that what the prophets said and did 
 contained truth veiled in parables 
 and types, 186. " The LoBD said 
 unto my Lord" (see Psalms), they 
 explained of Hezekiah, 109, 177. 
 " Give the king Thy judgment," 
 of Solomon, 110, 153. because of 
 the title of the Psalm, ibid, allow 
 that " out of Sion shall go forth the 
 law," &c. refers to Christ, 206. hut 
 say He is not yet come, or, if cbme, 
 not yet known, 206. deny that Psalm 
 xxii. was spoken of Christ, 193. say 
 that " In the deluge of Noah I saved 
 thee" was spoken of their nation or 
 land, 239. Psalm xxiv. of Solomon, 
 when he brought the tabernacle into 
 the temple, 115. their teachers for- 
 bid discussion with Christians, 117, 
 210. refer " I have made Thee for 
 » light to the Gentiles" to the 
 proselytes, 221. make the " time" 
 in Daniel to mean a hundred years, 
 109. impugn the LXX translation 
 in some places, 169, 163. make a 
 translation themselves, 159. and have 
 removedfourpassagesfromtheLX X, 
 163, 164. not long ago, ibid, hut the 
 passage from Jeremiah still found in 
 some copies in the Synagogue, ibid, 
 also removed the account of the 
 death of Isaiah, 219. Trypho thinks 
 such corruption incredible, 166, 
 Justin says it is more horrible than 
 the making of the calf, sacrificing 
 their children, or killing the pro- 
 phets, ibid, they altered "virgin" 
 into " young woman," 178. they 
 rendered " Shiloh" differently from 
 the LXX, 219. and (probably) had 
 " Adam" or " a man" where the LXX 
 has "ye shall die like men," 224. and 
 had " let us bind," instead of " take 
 away, the Just One,'' 239. though 
 Trypho did not notice when Justin 
 
 s2 
 
260 
 
 INDEX. 
 
 cited it acoorcling to the LXX, 
 ibid. 
 
 John the Baptist, his testimony, 186. 
 the last prophet, 131. his imprison- 
 ment and death, ibid. Christ came 
 and pot an end to his preaching and 
 baptizing, 134. (see Elias.) 
 
 JoMoA,hiswholehistoryprophetical,204. 
 
 Joseph, a oarpentei, 185. afraid at the 
 angel's warning, 170. 
 
 Joshua, the change of nanae indicates a 
 mystery, 210. how a type of Christ, 
 ibid, as the Giver of the eternal 
 inheritance, and the true Circum- 
 ciser, 211. made the sun stand still 
 after he had been named by the name 
 of Jesus, and received power from 
 His Spirit, 211. Amalek to be de- 
 stroyed by the true Joshua, 233. 
 
 Joshua, the High Priest, represents 
 Christians, 214. 
 
 Judtth, the forefather from whom the 
 Jews are named, 24. not he but 
 Christ " the expectation of the Gen- 
 tiles," 219. 
 
 Judgment, the last, not made by Rha- 
 damanthus and Minos, but by Christ, 
 5. eyery one advancing either to 
 eternal torment or to salvation, 7. 
 effect of this doctrine upon public 
 morality, ibid. 8. persecutions per- 
 mitted because death is a debt that 
 every man must pay, 66. an account 
 to he given according to what each 
 has received, 13. and the nature of 
 each man's actions, 32. not incon- 
 sistent with foreknowledge, 34, (see 
 Fate.) delayed that men may be 
 saved by repentance, as God foreseen 
 some will, 21, 118. until the number 
 is accomplished, 34. for the sake of 
 Christians, 62. wickedness of infer- 
 ring God's non-existence, or delight 
 in evil, or insensibility, and the in- 
 difference of vice and virtue, 22. will 
 be at the resurrection, 215. an incite- 
 ment to labour even where there is 
 little seeming hope, 22,5. then all who 
 have pierced Christ shall mourn, 
 216. the bodies of all shall be raised, 
 the good shall put on incorruption, 
 the evil go with wicked spirits into 
 eternal fire, 39. in a state of sensation, 
 ibid. 16. final conflagration connected 
 with j udgment, not with natural revo- 
 lutions, as the Stoics say, 63. devils 
 unable to persuade men that it will 
 not he, 44. declared by Moses, 46. 
 God has wrought both particular 
 and general judgment, 198. future 
 punishments denied by some phi- 
 losophers who hold the necessary 
 immortality of the soul, 71. 
 
 Judges, should guard against prejudice, 
 desire of popularity, blind zeal, 
 common report, 2. and choose the 
 right at the risk even of death, 1, 2. 
 evil judges under the influence of 
 devils, 57. their decision really 
 against themselves, 2. Adrian directs 
 them to hold trials, not to attend to 
 outcries, 53. let them not punish 
 any who are not found guilty, else 
 they bring punishment upon them- 
 selves, 3. 
 
 Jupiter, a parricide and son of a 
 parricide, 17- his crimes, ibid. 19, 
 156. his indignities, 19. his many 
 sons and their wicked deeds, 16. 
 their various sufferings and deaths, 
 17. 
 
 Justifieatian, (see Faith, Circumcision, 
 Righteousness,) not all the waters 
 of the sea can cleanse from sin, 86. 
 but the prophecies of washing refer 
 to the washing of salvation which 
 there is for those who repent and are 
 purified not by sacrifices but by faith 
 through the blood of Christ, ibid. 
 " washing His robe in the blood of 
 the grape" applies to this, 25. 
 
 Justin, a Samaritan, 220. his family 
 from Flavia Neapolis in Syria, 1. 
 son of Priscus, a Gentile, 113, 121. 
 puts himself under the tuition of a 
 Stoic, 72. quits him because he learns 
 nothing about God, ibid, a Peripatetic 
 asking for Temnneration he thinks 
 unworthy of the name of philosopher, 
 ibid, quits his Pythagorean teacher 
 because he prescribes music, astro- 
 nomy, and geometry, 73. under a 
 Platonist thought himself to have 
 become wise, and looked shortly to 
 see God, ibid, captivated with con- 
 ception of incorporeals and theory of 
 ideas, 73. thought that philosophy 
 conferred happiness, 74. believed in 
 metempsychosis, 77. did not consider 
 the world ingenerate, 78. looked 
 down on the errors of others, and 
 saw how they did nothing pleasing 
 to God, 74. in a solitary walk by 
 the sea meets an aged man, 73. who 
 refers him to the prophets for the 
 doctrine of immortality, 80. and 
 taught him the truth about the law, 
 98. even when a Platonist, disbelieved 
 the calumnies against the Christians, 
 seeing they had no fear of death, 67- 
 afterwards laughed at these false- 
 hoods, their authors, and the popular 
 opinion, and prayed to be found a 
 Christian, 68. 
 
 Grace given him to understand 
 the Scriptures, 143, 144. of which 
 
INDEX. 
 
 261 
 
 gift he would have all freely to take 
 the benefit, that he may not in- 
 cur condemnation, ibid, wrote a 
 treatise against all heresies, 20. 
 reasons with heretics and Jews, 
 as being responsible for warning 
 them, 176, 177, U7, 124, 225. prac- 
 tised in controversy, 132. regarded 
 nothing but the truth, even if he 
 must be torn in pieces, 220. did not 
 fear the Samaritans in accusing 
 Simon in his written address to 
 Csesar, ibid, dreading the judgment 
 of God asserts nothing about the 
 salvability of any particular Jew, 
 152. in his Apology no flattery of 
 emperor, 2. no concealment lest he 
 should appear deceitful, 46. asks that 
 the Senate and people may be made 
 cognisant of his defence, 43. and that 
 Simon's statue may be destroyed, 
 44. 
 
 "Wore the philosophic dress, 70. 
 his meeting with Trypho in the 
 walks of the Xystus, ibid, cites 
 Scripture, does not make a shew of 
 argument, 143. no derision could 
 move him from his resolution, 156. 
 will turn his adversaries' facts to 
 proofs of the truth, 156. speaks 
 simply and without deceit, 225. 
 hoping to sow in good soil, and 
 fearing the judgment, ibid, when 
 Trypho grew angry, answered in a 
 more suppressed tone ti) induce him 
 to listen, 173. on the second day 
 repeats many things on account of 
 fresh comers, 171, 180, 189. for 
 which one named Muaseas thanks 
 him, 180. and Trypho, 217, 223, 
 224. will not dispute about one 
 particular expression, 219. does 
 not press those versions and passages 
 which the Jews do not acknow- 
 ledge, ibid. 232. reasons with them 
 though they cavil unfairly, 152. as 
 is his wont, ibid, would have con- 
 tinued daily but for his approaching 
 voyage, 243. can wish them no 
 greater blessing than to believe that 
 Jesus is Christ, ibid, tells Trypho 
 of his intention to commit their 
 dialogue to writing, 174. and to 
 insert his views about the Millennium, 
 ibid. 
 
 A persecution carried on in Bome 
 by UrbicuB, and in all parts by the 
 governors, the cause of his second 
 Apology, 57. asks the emperors to 
 publish it with their opinion upon it, 
 68. expects himself to be brought to 
 the stake by persecutors, perhaps by 
 Crescens, 59. (see Crescens.) 
 
 K. 
 
 Kingdom, that expected by Christians 
 
 not earthly, else they would save 
 
 their lives, 7. 
 Kings, anointed and instituted by the 
 
 Spirit which was in the Prophets, 
 
 135. 
 
 Lamb, of the Passover, a type of 
 Christ, with Whose blood they who 
 believe in Him anoint their bouses, 
 i.e. themselves, 120. of the whole 
 burnt-offering, roasted in the figure 
 of a cross, ibid. 
 
 Law, the Mosaic enjoins whatever is 
 naturally good, holy, and just, 125. 
 and they who did such things are 
 pleasing to God, and shall be saved 
 through Christ, ibid, such things uni- 
 versally and eternally good, ibid, en- 
 joins other things for the hardness of 
 men's hearts, ibid. 98, 122, 126, 127. 
 all the ordinances of the law types 
 of what was to be done or suffered 
 by Christ, 122. and His people, ibid, 
 some precepts for righteous living, 
 others either in reference to the 
 mystery of Christ, or because of the 
 Jews' hardness of heart, 124. to 
 own this distinction is necessary to 
 salvation, ibid, many things pre- 
 scribed for the hardness of men's 
 hearts, for avoidance of idolatry, 94, 
 95. and that they might not forget 
 God, 94, 126. but do not conduce 
 to righteousness, 127. designed to 
 mark the Jews out for their merited 
 sufferings, 90, 93. were for the Jews 
 only, 84, 93. as at first imposed for 
 their sins, so, because of their per- 
 sistence in sins, insisted on by Pro- 
 phets, 102, 103. circumcision began 
 from Abraham, the sabbath, sacri- 
 fices, offerings, and feasts from 
 Moses, 98, 122. to cease in Him 
 Who was to come as the everlast- 
 ing Law and new Covenant, ibid, 
 98, 99. the elements keep no sab- 
 baths, 98. men termed just before 
 Abraham and Moses without the 
 sabbath and circumcision, 103, 
 105. and have salvation, 157. 
 the threats against those not cir- 
 cumcised only regard the Jewish 
 nation, 99. providentially arranged 
 that all sacrifices should cease after 
 Christ's coming, 120. the fault of 
 the Jews that fools accuse God of 
 not having always taught the same 
 righteousness, 105, some men have 
 
262 
 
 INDEX. 
 
 not received grace to perceive how the 
 ceremonial law was a call to repent- 
 ance, and that it wau the moral law 
 that was eternal, " and sweeter than 
 honey," ibid, if the law justified 
 men, it would follow that either there 
 was not the same God in the time 
 of Moses as qf £noch, or that He 
 did not always enjoin the same 
 righteousness, 98. if the Jews them- 
 selves are accused of not knowing 
 the law, it is ridiculous to apply to 
 their proselytes the prophecies of a 
 law being given to the Gentiles, 
 222. absurd that they should be deaf 
 and blind, the proselytes enlight- 
 ened, ibid, ingratitude of the Jews, 
 232, 233, 234. and faithfulness of 
 Christians, 232. the new law for all, 
 84. to be observed if they hope for 
 the inheritance of God, ibid, abro- 
 gates the old, ibid, when a new 
 covenant and an everlasting law is 
 promised, we must not understand 
 the old law and its proselytes, but 
 Christ and His j)roselytes, 222. for 
 the proselytes were, by their circum- 
 cision, in the old covenant, and so did 
 not need a new one, ibid, the mention 
 of a new covenant proves that it is not 
 the old law that is spoken of as enlight- 
 ening the nations, ibid, two seeds of 
 Jacob and Judah, one after the flesh, 
 the other of faith and the Spirit, 237. 
 else a contradiction in the prophecies, 
 ibid. Christ the everlasting perfect 
 law, 84. the new law, 85, 122. 
 Christians do not observe the law, 
 not as shrinking from hardship, but 
 as knowing why it was enjoined, 93. 
 weak Christians who observe the 
 law yet hope in Christ, and keep 
 eternal righteousness, to he received, 
 Justin thinks, if they do not try to 
 impose the law upon Gentiles, nor 
 separate themselves, 127, 128. some 
 will not hold any communion with 
 such, 127. with these Justin does 
 not agree, ibid, even Judaising Gen- 
 tiles may possibly be saved, 128. 
 
 Laws human, not all good, 65. as the 
 true Word shewed when He came, 
 ibid, the bad originated by evil 
 angels, ibid, human laws could not 
 make men choose what is right, 7. 
 possible to elude the administrators, 
 8. but if men knew that neither act 
 nor thought escapes God's notice, 
 they would do right if only on ac- 
 count of threatened punishments, 
 ibid. God the Father of lawgivers, 
 and teaches them by the Word, 64. 
 
 Leah, (see Jacob) 
 
 Leaven, meaning of, 88. 
 
 Legions, first, tenth, Gemina, Feren- 
 tesia, 55. 
 
 Leper, meat-offering for his cleansing, 
 a type of the Eucharist, 120, 121. 
 
 Life, sameness of, 44. satiety over- 
 takes those who taste it but for a 
 year, ibid. Christianity to be em- 
 braced that one may for ever be 
 free from sufTering and want, ibid, 
 a virtuous life make us like God, 17. 
 the only way to immortality, ibid, 
 the evil lives of some occasion 
 calumnies against Christians in 
 general, 3. the constancy of others 
 converts unbelievers, 12. (see Evi- 
 dences.) 
 
 Light divine u-ithin, 21. 
 
 Limi, Ps. xxii, signifies either Herod 
 or the devil, 200. 
 
 Lucius, his martyrdom, 69. 
 
 Lucius Verus, the Philosopher, 1, 69. 
 
 M. 
 
 Magi, 170. knew Balaam's prophecy, 
 203. 
 
 Magic, practised by Gentiles, 10. 
 taught by evil angels, 61. unoon- 
 taminated children employed, 14. 
 magical rites shew that souls are in 
 a state of sensation after death, ibid, 
 the devil wrought in the Egyptian 
 magicians, 160. soin Simon'smiracles, 
 
 19. Menander practised magic, 20. 
 pur Lord called a magician, 161. 
 
 Magistrates, (see Judges.) 
 
 Man, (see Men,) his form and counte- 
 nance differ from those of beasts in 
 exhibiting the cross, 43. rational 
 animal, 190. all men of like passions, 
 ibid, when the soul leaves the bodv 
 the man is no more, 80. 
 
 Marcion of Pontus, iraid the Creator 
 of the world was not the Supreme God, 
 
 20. contemporary with Justin, ibid. 
 Marcionitea, 114. 
 
 Marcus Aurelius, (see Aurelius.) 
 
 Marcus Pompeius, 81, 243. 
 
 Marriage, not lawful for Jacob to 
 marry two sisters at once : but these 
 things a mystery, 235, 236. Chris- 
 tians only marry to bring up chil- 
 dren ; if they do not marry, they live 
 in continence, 22. a Christian woman, 
 after long forbearance, got a divorce 
 from a licentious husband, 58. lest 
 she should be partaker in his sins, 
 ibid, if polygamy were lawful, ex- 
 cept as a mystery, David's deep 
 penitence unintelligible, 242, 243. 
 
INDEX. 
 
 263 
 
 marriage with a divoroetl person 
 permitted by human law, not by 
 Christ, 11. (see Jewish teachers.) 
 Martyrs, knowing the blessings they 
 have derived from the doctrine of 
 Christ, confess the school of divine 
 virtue, 59. he who denies a thing 
 either condemns it, or judges himself 
 unworthy of it, ibid, endure torture 
 even to death rather than commit 
 idolatry or eat of idol sacrifices, 112. 
 might deny when interrogated, but 
 will not save their lives by falsehood ; 
 but, striving ibr the abode above, 
 even hasten to confess, 5, 29, 30. con- 
 scious of no evil in themselves, 
 accounting it wicked not to speak 
 the truth in all things, and desiring 
 to disabuse the heathen of their pre- 
 judices, 60. prefer death to denial of 
 Christ, 193. a strong argument in 
 their favour, in the opinion of Anto- 
 ninus, 54. they conquer their judges, 
 ibid, the readiness to die for 
 Christ the true circumcision, 212. 
 Christians rejoice even in death, 
 ibid. 127. they do not fear it since 
 it must come, and this world soon 
 satiates, 44. they would not be per- 
 mitted to be slain were it not that 
 death is a debt all must pay; so 
 they give thanks when it is done, 
 
 66. punished with death and chains 
 as guilty of shameful actions, 69, 
 
 67. in Antoninus' reign death to 
 own one's self a Christian, 7. martyr- 
 dom shews that Christians look not 
 for an earthly kingdom, 7. none can 
 terrify them ; tortures do not drive 
 them from confessing, but make 
 others believe, 207. like pruning a 
 vine, ibid, in the midst of tortures 
 pray that their tormenters may ob- 
 tain mercy, 93. not the least desire 
 for vengeance, ibid. 192, 193. prove 
 by dying that they consider the law 
 to be "sweeter than honey," 106. 
 shew that the new covenant is come, 
 85. refute the slanders of enemies, 
 67. some offered themselves to death, 
 ibid, (see Death, Christians.) 
 
 Mary, and Eve contrasted, 196, 197. 
 
 Matter, (see Creation.) 
 
 Meats, Noah permitted to eat flesh 
 except that with the blood, 94. dis- 
 tinction of meats intended to pre- 
 serve the recollection of God, ibid, 
 in a faithless people, 95. meaning 
 of, " as the green herb," 94. 
 
 Melchisedek, priest of those who are 
 in uncircumcision, blessed Abraham 
 when he was in circumcision, and 
 received tithes from him, 110. so 
 
 Christ the Priest of those in un- 
 circumcision, and will receive and 
 bless those of the circumcision who 
 come to Him, ibid. 
 
 Men, all by nature brothers, 236. not- 
 withstanding supposed distinctions, 
 57. created like God, free from 
 suffering and immortal, if they would 
 keep His commandments,225. thought 
 worthy to be gods, and to have power 
 to become the sons of the Most 
 High, and will be judged each for 
 themselves like Adam and Eve, 
 ibid, not made like other creatures, 
 trees, beasts, &c. 33. the world 
 made for the human race, 7, 60. 
 things on earth subjected to man, 
 61. and things above it created for 
 him, ibid, exists not for ever, 80. 
 even his soul's immortality entirely de- 
 pendent on God 's will,i bid. (see JlfoM.) 
 
 Menander, the Comic Poet, his saying 
 against idolatry that " the workman 
 is greater than his work," 16, 
 
 Menander of Samaria, W,i3. deluded 
 many at Antioch by magic, 20. a 
 disciple of Simon, ibid, persuaded 
 his followers that they should never 
 (lie, ibid, which many of them still 
 believe, ibid. 
 
 Mercury, the interpreting word, and 
 the teacher of all, 16. the messenger- 
 word from God, 17. 
 
 Meristm, a Jewish sect, 174. 
 
 Millennium, promised in the words, 
 " According to the days of the tree 
 of life, shall the days of My people 
 be," 176. spoken of by Isaiah, 1 75. 
 Ezekiel, and other prophets, ibid. 
 Justin and all other perfectly ortho- 
 dox Christians expect a millennium 
 in Jerusalem, 174, 175. many of a 
 pure and devout Christian mind do 
 not hold this, 174. foretold by the 
 Apostle John in the Revelation as 
 preceding the general resurrection, 
 and the judgment, 176. certain of 
 our Lord's words referred (p) to it, 
 134, 176. Christ has promised the 
 land of Canaan as the possession of 
 all saints, 241. implied in Noah's 
 prophecy, 240. Jerusalem shall be 
 rebuilt, and Christians live there 
 with Christ, and with the patriarchs 
 and prophets, and the Jews and pro- 
 selytes of the times before Christ, 
 174, 241. we shall possess the holy 
 land together with Abrahiam, 218. 
 for endless ages, ibid. 
 
 Minerva, daughter of Jupiter without 
 sexual union, 50. the first conception 
 of creation, ibid, an imitation of the 
 Wordof God, ibid. 
 
264 
 
 INDEX. 
 
 Minos, 5. 
 
 Minucius Fundanus, Adrian's letter 
 to, 53. 
 
 Mirqcles, the prophets aooredited hy 
 their miracles, especially as they 
 glorified God and preached His 
 Son, 80. which false prophets neither 
 did nor do, ibid, but seek to astonish 
 men, and set forth the praises of lying 
 spirits, ibid, at the name of Christ 
 devils tremble, and are exorcised by 
 it even at this day, 106, 168, 179, 
 221. and by the sign of the cross, 
 106. not by the name of any man, 
 179. perhaps by the name of the 
 God of Abraham, ibid, demoniacs 
 healed by Christians when other 
 exorcists failed, 62. accompanying 
 signs besides the evidence derived 
 from the lives of Christians, 85. 
 each receives gifts of the Spirit 
 as he is worthy, 118, 119, 183. 
 both men and women may be seen 
 with gifts from the Spirit, of God, 
 184. the works openly done in 
 His name shew Jesus to be the 
 Christ, 119. and the new law and 
 covenant, and the expectation of the 
 Gentiles, 85. by His miracles Christ 
 urged men to acknowledge Him, 
 161. and believe His power to raise 
 up the whole man free from cor- 
 ruption, ibid, (see also Magic.) 
 
 Mithras, his rites a diabolical imitation 
 of the Eucharist, 51. and his pre- 
 tended birth of a rock, an imitation 
 of Daniel's " stone cut out without 
 hands," 162. so the discourses his 
 followers make on righteousness an 
 imitation of Isaiah xxxiii, 162. their 
 converts initiated in a place that 
 they call a cave, ibid. 171. on account 
 of Isaiah's " he shall dwell in the 
 high cave of the strong rock," ibid. 
 162. 
 
 Mnaseas, one of those who came the 
 second day with Trypho, 180. 
 
 Moses, the first of all the Prophets, 24. 
 earlier than the writers of Greece, 
 33, 41. as he was feeding the sheep 
 of his uncle in Arabia, Christ con- 
 versed with him in the shape of fire 
 from a bush, and gave him a mighty 
 power to lead out the people through 
 wonderful works, 48. made a cross 
 of brass, and sot it on the tabernacle 
 for the destruction of the serpents, 
 45. 
 
 Musonius (Rufus), hated and put to 
 death for living according to right 
 reason, 64. 
 
 Mysteries of Proserpine and Venus, 
 19. 
 
 Mythology, the devil's invention, 171, 
 18. an imitation of prophecy in order 
 to discredit it in those nations where 
 the devils learnt that Christ should 
 be believed on, 41. examples, ibid. 
 42,50, 160, 162, 163. mistakes, 42. 
 the cross not imitated, ibid, to be- 
 lievers these imitations are con- 
 firmations of the truth, 160. the 
 corruption of the young, 16. evil 
 spirits the real actors, 1 7. the crimes 
 of the gods proclaimed by the poetx, 
 4. yet they and actors rewarded, 
 ibid, men deified by the heathen, 16. 
 this should remove prejudices against 
 Christianity, ibid. 
 
 N. 
 
 Name, does not make any thing good 
 or had apart from the actions con- 
 nected with it, 3. neither merits 
 acquittal if the acts are criminal, 
 nor punishment if they are innocent, 
 ihid. God has no name, 61. (see 
 God.) Christ's altering the names of 
 Peter and the eons of Zebedee indi- 
 cates that it was He who gave Jacob 
 and Joshua their new names, 203. 
 
 Nature, evil, in every man, 7. in the 
 nature of man to know good and 
 evil, 69. 
 
 NecroTnancy, a proof that souls are in 
 a state of sensation after death, 14. 
 
 Neigitbour, none other than man, that 
 animal of«like passions with one's 
 self, and possessed of reason, 190. 
 
 Noah, the same as Deucalion, 63. 
 permitted to eat every kind of flesh 
 except that with the blood, 94. he 
 with his wife, his sons and their 
 wives, a sign of the eighth day on 
 which Christ rose again, 239. saved 
 in wood, being borne upon the waters, 
 ibid, as we are regenerated by Christ 
 through water, faith, and wood, ibid, 
 a type of Christ the beginning of a 
 new race, ibid, gave to his two sons 
 the seed of his third for servitude, 
 236. whereas Christ makes all alike, 
 ihid. his blessings and curse how 
 fulfilled, 240. did not curse Ham 
 because he had been blessed by God, 
 together with the other sons, ibid. 
 
 Nomads, some are Christians, 216. 
 
 0. 
 
 Olivet, Mount, opposite the temple in 
 
 Jerusalem, 195. 
 Opinions of the ancients to be rejected, 
 
 if worthless, 1. 
 
INDEX. 
 
 265 
 
 Oracles prove that kouIs are in a atate 
 
 of sensation after death, 14. 
 Original Sin, (see Sin.) 
 Paschal, (see Lamb.) 
 
 Passover, (see Lamb,) as the blood of 
 the Passover saved those in Egypt, 
 so shall the blood of Christ deliver 
 from death those vrho believe in 
 Him, 208. Christ was the Passover, 
 "led as a sheep," and taken on the 
 day of the Passover, and crucified 
 during the Passover, Ibid. 
 
 Patience, Christ's precepts on the 
 subject, 12. we should be patient, 
 ready to assist all, and free from 
 anger, ibid, not guilty of strife nor 
 followers of the wicked, but should 
 by patience convert all from lust of 
 evil, ibid, as has been many times 
 the case, ibid. 
 
 Patriarchs, (see Marriage.) 
 
 Pegasus, 16, 42. 
 
 Persecutions, (see Martyrs,) permitted 
 by God and rejoiced in by Christians, 
 because death is a debt that all must 
 pay, 66. caused by demons, 4, 8. 
 by the serpent, that spirit of wicked- 
 ness, 119. (see Demons.) the devils 
 not able to hide the truth, only to 
 raise persecution, 44. Christians 
 pnnished or acquitted according as 
 they confessed or denied without in- 
 quiry into actions, 3. wliereas ordi- 
 narily the accused are not punished 
 before they are convicted, ibid, some 
 philosophers have taught atheism 
 with impunity, 4. and the poets 
 deride the crimes of the gods, ibid. 
 Christians punished without a trial, 
 ibid, heretics not persecuted, at least 
 for their opinions, 20. princes will 
 not cease to persecute Christians 
 until He shall come again, 119. the 
 Word declares that persecutors shall 
 not prosper, 8. Justin suspects that 
 the Jews are deterred by fear of 
 persecution from owning Christ, 119, 
 124. persecutors seem to fear that 
 all men will become well-doers, 8. 
 and there will be none to punish, 
 ibid, persecutions arise from im- 
 patience of reproof, 57. persecutors 
 do us service, though their object 
 is not to deliver, but to deprive of 
 life and enjoyment, 44. may slay 
 but cannot hurt, 2. no harm but to 
 evil-doers, ibid. Jews aid demons 
 in persecuting Christians, 232. (see 
 Jewish teachers.) curse Christians 
 
 in their synagogues, and other na- 
 tions actively carry out the curse, 
 192. every Christian, as much as 
 lies in the Jews and others, cast out 
 from possessions and the whole earth, 
 207. not suffered to live, ibid, per- 
 secution foretold by Christ, 176. 
 Christ " a reproach of men," because 
 reproach every where attends those 
 who believe on Him, 197. 
 
 Perseus, born of a virgin, 42, 156. an 
 imitation of the prophecies, ibid, son 
 of Jupiter and Danae, 16. 
 
 Pharisees, 174. 
 
 Philanis, her shameful poems, 69. 
 
 Philosophers, (see Heathen and Christ,) 
 ii^any bear the name and garb who 
 do nothing worthy of their pro- 
 fession, 3. and so with Christians, 
 ibid, called by the same name, though 
 they teach contrary to the ancients, 
 4. some have taught atheism, ibid, 
 none to be called a philosopher 
 who publicly accuses Christians of 
 what he knows nothing about, 59. or 
 who takes reward, 72. unprofitable- 
 ness of their theology as compared 
 with that of Moses and the pro- 
 phets, 71. indifierent whether one 
 or many gods, or whether any par- 
 ticular Providence, ibid, regard such 
 knowledge as not conducive to hap- 
 piness, ibid, they cannot think rightly 
 of God, as there is no scientific know- 
 ledge of Him, and they have neither 
 seen nor heard Him, 75. 
 
 Philosophy, its employment to enquire 
 into the nature of God, 71. the 
 science of what is, 74. the greatest 
 of treasures, most precious in the 
 sight of God, to 'Whom it alone 
 introduces, 71. they who have ap- 
 plied their minds to it really holy, 
 72, sent down to man for a certain 
 end, ibid, how, being always one, 
 it has become many-headed, ibid, 
 without philosophy and right reason 
 none can possess prudence, 74. Pla- 
 to's saying, "Unless the princes and 
 the people alike act by philosophy, the 
 city cannot prosper," 2. all should 
 give themselves to it, and account it 
 the greatest of gains, 74. all other 
 things of second or third rate value, 
 ibid, if joined with it, of moderate 
 account, without it even hurtful 
 and degrading, ibid, alone confers 
 happiness, ibid. Plato and Pytha- 
 goras the bulwarks of philosophy, 79. 
 Christianity the only sure and 
 valuable philosophy, 81. the pro- 
 phets afford much instruction about 
 the first principles and the end of 
 
266 
 
 INDEX. 
 
 things anA all that a philosopher 
 ought to know, 80. true, came from 
 the Divine Word, 64, 65, 66, 68, 
 philosophers borrowed from the Pro- 
 phets, 33, 34. hut understood them 
 inaccurately, ibid, hence their self, 
 contradictions, ibid, 
 
 Phrygians, a despicable people, 218. 
 
 Pilate, the emperor referred to his Acts 
 for an account of our Lord's miracles, 
 36. and of His crucifixion, 28. 
 
 Pius Antoninus, 1. Marcus Aurelius, 
 59, 
 
 Plat^>, 2, 33, 45, 46, 73, 75, 76. (see 
 Philosophy.) the object of his philo- 
 sophy to see God, 73. he taught 
 that Bhadamanthus and Minos would 
 punish the wicked for a thousand 
 years, 5. gives the second place to 
 the Word, and the third to the 
 Spirit, 46. in both borrowing from 
 Moses, ibid, said that the , power 
 next to the first God was in the 
 universe in the shape of a x, ibid, 
 did not see that it is the cross, ibid, 
 his words, " The blame is his who 
 chooses, hut God is without blame," 
 from Moses', " Behold, before thy 
 face are good and evil," 33. so too 
 that the world was made from matter 
 previously existing, 45. taught im- 
 mortality of soul, 14. transmigration 
 of souls that are unworthy of the 
 sight of God, 77. (see Indese of 
 Profane Authors.) 
 
 Platonists, enjoyed a high reputation, 
 73. some assert that the soul is in- 
 generate and immortal, 78. 
 
 Plays, shameful pieces allowed to be 
 acted on the stage, 69. 
 
 Plough, bears the shape of the cross, 
 43. 
 
 Poets, by their writings the patrons of 
 abominations, 68. deride the un- 
 cleanness of Jupiter and bis sons, 4. 
 Socrates would banish, 65. admirable 
 in some respects because of the seed 
 of reason implanted in all, 64. imi- 
 tated what the prophets said of 
 Christ without understanding It cor- 
 rectly, 41. 
 
 Pollio Vetrasius, 56. 
 
 Polygamy, (see Marriage,) unlawful, 
 242, 235. excused by the Jews from 
 example of patriarchs, ibid, but their 
 acts a mystery, ibid. 
 
 Pompeianus, 54. 
 
 Pompeius, 8 1 , 243. 
 
 Prayers, most pleasing to God when 
 made with lamentation and weeping, 
 prostration, or bended knees, 187. 
 Moses alone on a single occasion 
 prayed sitting on a stone, ibid. Chris- 
 
 tians do not ofifer blood, libations, or 
 incense, but thank God for creation, 
 means of health, qualities of things, 
 and changes of seasons, 9. and pray 
 for a resurrection to incorruptibility, 
 ibid, give praise to the Father 
 through the Son and the Holy Ghost, 
 51. and blessing for all that they 
 enjoy, ibid, they constantly pray to 
 God through Jesus Christ, 106. 
 after a baptism both for the newly 
 illuminated and allothers every where, 
 50. at Eucharist lengthened thanks- 
 giving, 51. Christians pray and fast 
 with the oatechnmens, 46. pray that 
 the Jews may yet repent, 205, and 
 their other persecutors, 115. pray 
 that emperors may unite to imperial 
 power sound wisdom also, 13. on 
 Sundays all meet, and the records of 
 the Apostles or writings of the Pro- 
 phets are read; then the President 
 instructs and exhorts; then all rise 
 and ofifer up their prayers, 52. then 
 salute one another with a kiss, 50, 
 (see Eucharist) 
 
 Predestination, (see Foreknowledge.) 
 
 Presence of God, brought to mind in 
 eating and drinking by the dis- 
 tinction of meats, ,94. 
 
 President, (see Bishop.) 
 
 Prisons, Justin's father, I . 
 
 Prophecies, (see Prophets, Scriptures,) 
 Jeremiah's prophecy of the " lamb 
 brought to be sacrificed," and Isaiah's 
 of the " sheep led to the slaughter," 
 drove the Jews to blasphemy, 164. 
 Christ's riding into Jerusalem upon 
 an ass proved to men that He was 
 the Christ, 185. none but He "hath 
 reigned from the tree," and made the 
 Gentiles rejoice, 31, 32. Christ the 
 Expounder of those prophecies which 
 were unknown, 24. in the prophecies 
 difierent persons speak, now the 
 Father, now Christ, now His people 
 answering Him, 28. this the Jews 
 not understanding did not acknow- 
 ledge Christ, and now hate those 
 who explain the Scriptures to them, 
 ibid, what is said as by some Person 
 is not from the Prophet, but from the 
 Divine Word Who moves him, ibid. 
 
 Prophecies, Christ's, their fulfilment 
 confirms His teaching, 8. e. g, 
 the rise of heresies and breaking out 
 of persecutions, 112, 114. nothing 
 takes Christians unawares, for Christ 
 warned them of persecutions and 
 heresies, 176. His foretelling His 
 own death and resurrection, and 
 heresies to arise during His absence, 
 and that there should be no more 
 
INDEX. 
 
 267 
 
 prophets among the Jews, a proof of 
 Christianity, 134. the work of God 
 to foretell an event, as He has done, 
 and then to shew it taking place as 
 was foretold, 8. 
 Prophets, called Angels and Apostles 
 of God, 167. before all the philo- 
 sophers, 80. alone knew the truth, 
 ibid, declared only what they saw 
 and heard when filled with the Holy 
 Ghost, ihid. feared none, ihid. above 
 all demonstration, as faithful wit- 
 nesses of the truth, ibid, to be 
 believed on account of the fulfilment 
 of their prophecies, and for the 
 miracles they performed, ibid, in- 
 spired by the Divine Word, 26, 28, 
 66. reserve in their teaching, 186. 
 that they might not he understood 
 by the many, nor without " labour, 
 ibid, this acknowledged by Trypho, 
 ibid, their words and acts only 
 understood by grace, 188. without it 
 they will be brought into contempt 
 with the many, ibid, {see Scriptures.) 
 contain a secret knowledge, 209. 
 done and spoken with much mean- 
 ing and mystery, ibid. 186. they 
 foretold Christ's IJirth of a Virgin, 
 Miracles, Death, Resurrection, and 
 Ascension, and that He should be 
 called the Son of God, 24. should 
 be preached throughout the world, 
 and believed in more by Gentiles, 
 ibid. He was foretold five thousand, 
 three, two, one thousand, and lastly 
 eight hundred years before His 
 coming, ibid, prophets did not cease 
 until Christ was born, 135. none 
 since, ibid. God gave the Jews all 
 the mysteries by anticipation before 
 the proper time, 232. and various 
 types of Christ, ibid, things impos- 
 sible with men God has declared 
 before, that when they came to pass 
 they might be believed, 26. the pro- 
 phecies arranged in books by the 
 Prophets themselves, and taken 
 charge of by the kings, 23. their 
 fulfilment the greatest evidence, 23, 
 40,41. what has happened and is hap- 
 pening compels men to receive their 
 testimony, 80. instances of fulfilled 
 prophecy, 39, 40, 134, 135. hence 
 Christians believe also what they 
 say about Christ, 23, 40. and the 
 prophecies still unfulfilled, 39. the 
 grounds of belief, the prophets and 
 the conversion of the world, 137. 
 prophecy does not imply fatalism, 
 32, 34. but thereby God urges men 
 to exertion and recollection, and 
 shews that He has a care for them, 
 
 ibid, prophets sometimes spoke of 
 the future as if then present or past, 
 31, 211. the dark things of former 
 prophets explained by later, 159. 
 when revelation made, the prophet 
 not in the natural state, but in a 
 trance, 213. always spoke of the 
 cross in symbols, 42. and of Christ's 
 passion and subsequent rule over 
 all things obscurely, 169. so that 
 the Apostles needed to be taught by 
 Christ Himself that these things 
 had been expressly foretold, ibid, no 
 prophet among the Jews after John, 
 131, 135. and so no fresh succession 
 of kings was possible, ibid, the pro- 
 phetical gifts formerly lodged with 
 the Jews, now transferred to Chris- 
 tians, 176. remain with them even 
 to this time, ibid, one receives the 
 gift of foreknowledge, 118. death 
 proclaimed by the Romans against 
 those who read the books of the 
 Prophets, (or H yslasp^s, or the Sibyl,) 
 34. this due to the agency of demons, 
 that they may retain their slaves, 
 ibid, yet Christians read them, and 
 Justin offers them for inspection, 
 knowing that they will appear well- 
 pleasing to all, ibid. 
 
 Prophets, false, did certain wonders 
 to astonish mankind, and set forth 
 the praises of lying spirits, 80. the 
 devil wrought in them, 160. 
 
 Proselytes, blaspheme Christ's name 
 two-fold more than the Jews, 221. 
 and try to kill and torture Christians, 
 ibid, striving to be like the Jews in 
 all things, ibid. 
 
 Proselytes of Christ, 28, 103, note g. 
 222. 
 
 Proserpine, daughter of Jupiter, 50. 
 her image set at fountains in imi- 
 tation OT the Spirit moving upon the 
 waters, ibid, maddened for love of 
 Adonis, 19. 
 
 Prostitution, both of males and females 
 made a source of revenue, 21. 
 
 Providence, some philosophers taught 
 that God regards the universal, but 
 not individuals, 71. or there would 
 be no need to pray to Him night 
 and day, ibid, this reasoning leads 
 them to licentiousness, ibid, looking 
 for no punishment or reward, ibid, 
 it is by the activity of demons that 
 the good are persecuted, and evil 
 men appear to flourish, 63. 
 
 Prudence, according to Platonists, 
 none can possess without philosophy 
 and right reason, 74. 
 
 Psalms : Ps. xxii, the Jews say, was 
 not spoken of Christ, 193. but no 
 
268 
 
 INDEX. 
 
 king of theirs, or Ctirist, had His 
 hands and feet pierced, but Jesus 
 only, ibid. Ps. Ixxii, they say, was 
 spoken of Solomon, because inscribed 
 to him, 153. but He that is the 
 subject of it was "before the sun," 
 and those Israelites who are saved 
 are to be saved through Him, ibid. 
 Solomon never worshipped by all 
 kings, nor did his dominion extend 
 to the ends of the world, 112. Fs. 
 ex. they explained of Hezekiah, 
 
 109. who neither was a priest, 
 nor is an everlasting priest of God, 
 
 110. they say he was bidden to 
 sit on the right side of the temple, 
 177. but he was not a priest for 
 ever, nor the deliverer of Jerusalem, 
 ibid, and did not send the rod of 
 power into Jerusalem, and reign in 
 the midst of his enemies, ibid, but 
 all is true of Christ, 1 78. (see Jewish 
 teachers.) 
 
 PtolemcBUS, his martyrdom, 58, 59. 
 
 Ftolemy, 23, 169. (see Septuagint.) 
 
 Punishment, eternity of, 13, 14, 21, 
 35, 39, 57, 58, 78, 125, 231, 241. 
 in the same bodies, and not limited 
 to a thousand years, 5. as long as it 
 may please Him that thewicked shall 
 last and be punished, 78. " Their 
 worm shall not rest, nor their flame 
 be quenched," 39. remaining im 
 mortal for a spectacle to all flesh, 
 231. not a mere bugbear, 64. most 
 be so if there is a God who cares for 
 men, and if vice and virtue are 
 any thing, and if lawgivers are right 
 in punishing, ibid, the expulsion of 
 demons now, a warning of what 
 awaits them and their worshippers, 
 ibid, all future punishment denied 
 by those who hold the^ecessary 
 immortality ofthesoul, 71. (see ii'sVe.) 
 
 Pythagoras, taught the immortality of 
 the soul, 14. considered a bulwark 
 of philosophy , 76. 
 
 Pythagoreans, taught their disciples 
 first music, astronomy, and geometry, 
 to wean the mind irom objects of 
 sense, that it might be enabled to 
 discern the essence of good, 73. 
 
 Pytho, oracle of, 14. 
 
 Q- 
 
 Quirinus, (see Cyrenius.) 
 
 B 
 
 Rabbi, Jewish teachers desire to be 
 
 called, 210. 
 Rachel, (see Jacob.) 
 
 Rahab, saved by the symbol of the 
 scarlet thread, represents tbroicators 
 and unjust persons from among all 
 nations saved by the blood of Christ, 
 209. 
 
 Ramah, in Arabia, 172. 
 
 Reader, bis duties in the Christian 
 assemblies, 52. 
 
 Reason, (says the Platonist,) rules over 
 all things, 74. its praises, ibid. God 
 has bestowed it on us, 7. (see Word.) 
 
 Regeneration, (see Noah, Baptism.) 
 
 Repentance, required for baptism, 47. 
 the man who repents, God's goodness 
 and love and the immensity of His 
 riches accounts as righteous and 
 spotless, 128. even those who curse 
 Christ would be saved if they be- 
 lieved before their death, ibid, un- 
 availing hereafter, 39. 
 
 Reserve in the prophetic teaching, 186. 
 
 Restirrection, at Christ's second and 
 glorious advent, 39. not more in- 
 credible than our creation from hu- 
 man seed, 15. they think meanly 
 of God's power who think every 
 thing will return to its elements, and 
 that, beyond this, God Himself can do 
 no more, 15. Christ's miracles of heal- 
 ing intended to convince us of it, 
 i61, 162. the universal and eternal 
 resurrection after the millennium, 
 1 76. the holy resurrection, 211. some 
 that are called Christians say there 
 is no resurrection, but that as soon 
 as they die their souls are taken up 
 into heaven, 174. 
 
 Revelation, (see Prophet, Apocalypse.) 
 
 Rhadamanthus, 5. 
 
 Righteousness,(ste Faith, Justification, 
 Law, Circumcision,) twofold, ful- 
 filled in love of God and neighbour, 
 190. not in ceremonial observances 
 but in change of life, 85. the same 
 for all men at all times, 98, 105, 
 189. entire, ibid, known even to 
 those who do not keep it, ibid, ex- 
 cept those possessed by an unclean 
 spirit, or who, by bad education or 
 habits, have quenched or kept down 
 their natural conceptions, 190. for 
 they blame in others what they do 
 themselves, ibid, he who repents 
 accounted righteous, he who has 
 departed from righteousness ac- 
 counted sinfiil, 128. 
 
 Robe, of Christ, believers, 25. those 
 who have received remission of sins 
 through Him, 137. in whom He is 
 always present in power, and shall be 
 openly at His second coming, ibid. 
 
 Rod, Moses' and Jacob's rods emblems 
 of the cross, 181. 
 
INDEX. 
 
 269 
 
 s. 
 
 Sabbath, imposed on the Jews for their 
 sins, 95. for a sign, ibid, that they 
 might remember God, 94. the ele- 
 ments keep none, 98. nor God Him- 
 self, 106. the priests in the temple 
 make the same offerings as on other 
 days, ibid, and circumcise, 103. Jews 
 did not use hot drink on the Sabbath, 
 ibid, just men before Abiaham, and 
 also his posterity down to Moses, did 
 not observe the Sabbath, 94. the new 
 law commands a perpetual Sabbath, 
 85. conversion and repentance thetrue 
 Sabbath, ibid, change of day pre- 
 figured in the ' eighth' day being 
 fixed for circumcision, 99. 
 
 Sacrifices, taught by the fallen Angels, 
 61. human sacrifices practised by 
 Bomans, 67- God needs not sacri- 
 fices, 9. the food He gives not to be 
 consumed by fire, but applied to our 
 own use and that of the poor, ibid. 
 God to be worshipped with the voice, 
 in solemn acts, and with hymns, 
 ibid, with thanksgiving for all that 
 we enjoy, ibid, this the only service 
 worthy of Him, ibid. God has no 
 need of material ofiierings from men, 
 6. He only accepts those who imi- 
 tate Him in those virtues which are 
 part of His attributes, ibid, (see Zaw, 
 Paschal Lamb.) commanded by God 
 to prevent idolatry, 94, 96, 98, 157. 
 prayers and thanksgivings of the 
 worthy the only sacrifices which are 
 perfect and acceptable to God, 215, 
 216. legal sacrifices typical of Christ, 
 120. God accepts not sacrifices ex- 
 cept through His priests, 215. Chris- 
 tians the true high-priestly family of 
 God, 214. He receives sacrifice from 
 Christians more readily than from 
 Jews, 105. He Himself testifies 
 that in every place among the Gen- 
 tiles they ofier sacrifices pure and 
 well-pleasing to Him, 215. i.e. in 
 the Eucharist, ibid, but the sacrifices 
 of the Jews He wholly rejects, ibid, 
 the " pure offeiing" can not mean 
 the prayers of the dispersion, 215, 
 216. they are not in every place, ibid, 
 much less when Malachi spoke, ibid, 
 but every where prayers and thanks- 
 givings oflered in the name of the 
 crucified Jesns, ibid, the Eucharist 
 of the Bread and of the Cup are 
 ofiiercd in every part of the world, 
 215. the sacrifices ofiFered by the 
 Gentiles are the Eueharistic Bread 
 and Cup, 121. God's Name glorified 
 thereby, ibid, (see Prayers.) , 
 
 Sailyards, have the form of a cross, 42. 
 
 Salvation, all advancing to eternal tor- 
 ment or salvation according to the 
 quality of their actions, 7. the way 
 of salvation, faith, baptism, and a 
 consistent life, 46, 124. 
 
 Samaria, symbolises the power of the 
 evil demon, as sinful and unjust, 
 172. Justin desires to unmask Simon 
 to the Samaritans, that they may be 
 converted, 69. few believers there, 
 40. they held Simon to be God above 
 all principality and power, 220, 20. 
 (see Simon.) 
 
 SoJBMe/,his soul evoked by the witch, 202. 
 
 Sand, a figure of the unbelieving 
 children of Abraham, 219. 
 
 Satan, means " apostate serpent," 200. 
 (see Devil.) 
 
 Saiurnilians, heretics, 114. 
 
 Saturn, his mysteries, 
 
 Scriptures, (see Prophets, Prophecies, 
 Psalms.) the Holy Ghost often 
 speaks in parables and similitudes, 
 170. Herod called the king of 
 the Assyrians, ibid, it is said to 
 the Jews, " Thy father was an 
 Amorite and thy mother a Hittite," 
 ibid, dark things of former writers 
 explained by later, 159. as David 
 by Isaiah, ibid. Christ revealed tn 
 us all that we have learnt from the 
 Scriptures by His grace, 196. they 
 belong rather to Christians than 
 Jews, 105. Jews removed the ac- 
 count of Isaiah's death, 2 1 9. would 
 have removed other things if they 
 had understood them, ibid, (see 
 Jewish teachers.) no Scripture con- 
 trary to another, 154. if such appears 
 to be the case, it is in consequence of 
 our not understanding the meaning, 
 ibid, all Justin's proofs from the 
 sacred and prophetical writings, 108. 
 quotes them again and again, 180. 
 ridiculous to think he could produce 
 any thing superior, ibid. 
 
 Quotations not now found in Scrip- 
 ture: Isaiah," In the deluge of Noah 
 I saved thee," 239. — in Ps. xcvi. the 
 words " from the wood" erased by the 
 Jews,164. — fromEsdras,"andEsdra3 
 said to the people, This Passover 
 is our Saviour and refuge; and if 
 you have understood, and it has en- 
 tered into your hearts, that we are 
 about to humble Him on a standard, 
 and afterwards if we trust in Him, 
 this place shall not be desolate for 
 ever, saith the God of Hosts ; but if 
 you believe Him not, nor listen to 
 His teaching, you shall be a laughing 
 stock of the Gentiles," I63-,— from 
 
270 
 
 INDEX. 
 
 Jeremiah, "The Lord remembered 
 His dead from Israel that slept in 
 the earth of the sepulchre, and He 
 came down to them to preach His 
 
 salvation," 164 as said by God to 
 
 Adam, " Behold, before thy face are 
 good and evil, choose the good," 33. 
 Facts stated respecting our Lord 
 which are not recorded in Scripture : 
 our Lord bom in a cave, 1/1. — made 
 ploughs and yokes, 185 — at His 
 baptism fire kindled in the Jordan, 
 184. — the ass found tied to a vine, 26. 
 — Christ's murderers set Him on the 
 judgment seat, and said, " Judge 
 us," 27. — Christsaid," In whatsoever 
 things I find you, in the same will 
 I judge you," 128. 
 
 Scythians, Christians among them, 216. 
 
 Sects, of Jews, 174. 
 
 Septuagint, Ptolemy forming a library, 
 and endeavouring to collect the 
 works of every author, sent to Herod 
 that the books of the prophecies 
 might be transmitted to him, 23. 
 these being in Hebrew, he sent a 
 second time for translators, ibid, 
 seventy elders made the translation, 
 159, 178. the books remain in the 
 possession of the Egyptians even to 
 the present time, and are in the 
 hands of the Jews throughout the 
 world, 23. (see Jewish teachers.) 
 
 Serenius Granianus, proconsul of Asia, 
 had written to Adrian about the 
 accusers of the Christians, 53. 
 
 Serpent, painted at the side of each of 
 the gods, 21. the prince of the evil 
 spirits so called, ibid, fell with a great 
 fall because he deceived Eve, ibid. 
 225. wrought wickedness from the 
 beginning, 125. cursed by God from 
 the beginning, 188, 209. it didnot save 
 the people, nor was intended by Moses 
 to be trusted in, ibid, to be slain by 
 God's great sword, i.e. Christ, ibid, 
 through it transgression had its 
 origin, ibid, set on a cross, 45, 191. 
 to signify the destruction of the 
 power of the serpent, and to pro- 
 claim to believers in the Crucified, 
 salvation from the wounds of the 
 serpent, i. e. from evil deeds, ibid. 
 
 Sibi/l, herprophecy of final conflagration, 
 15. death denounced against those 
 who read her books, 34. (see Indecc 
 of Profane Authors.) 
 
 Simon Magus, his wicked and deceitful 
 doctrine held in utter contempt by 
 Justin, 69. in the time of Claudius 
 held to be a god, stud, as such, 
 honoured with a statue, 19, 43. in- 
 scribed " to Simon the holy god," 
 
 19. almost all Samaritans and a few 
 others worship him as the " first god," 
 
 20, 220. Helena his " first idea," 20. 
 Justin demands that his statue be 
 thrown down, 44. his magic wonders, 
 43. (see Demons.) 
 
 Sin, we were horn the children of 
 necessity and ignorance, and brought 
 up in evil customs, and wicked train- 
 ing, 47. hence the need of the new 
 birth in baptism, ibid, mankind had 
 from Adam become subject to death 
 and the deceit of the serpent, each 
 of them having by his own fault 
 committed sin, 184. assimilating 
 themselves to Adam, 225. all under 
 a curse, the Jews according to the 
 words of the Law as not continuing 
 in all its precepts, and much more 
 the heathen, 191, 192. Christ born 
 without sin of the Virgin Mary, 99. 
 the serpent caused Adam to commit 
 his ofieuce, 191. 
 
 Sinners, from among all nations great 
 sinners are saved, 209. (see Grace.) 
 
 Socrates and other good men perse- 
 cuted and imprisoned through the 
 agency of evil demons, 63. did not 
 fear his hearers, 60. said no man 
 should be honoured before the truth, 
 ibid, rejected Homer and the other 
 poets, 65. endeavoured to deliver 
 men from devils, 4. expelled de- 
 mons from his polity, 65. accused of 
 the same things a.s Christians, ibid, 
 exhorted men to gain the knowledge 
 of the God Who was unknown to 
 them, 65, 66. taught the immortality 
 of the soul, 14. Christ known to him 
 in part, since He is the Word, Who 
 is in every one, 66. a Christian 
 though accounted an atheist, 35. 
 
 Sodom and Gomorrah, the whole region 
 waste, hurntup and unfruitful, 41. as 
 any one may see who wishes, ibid. 
 
 Soldiers, if they prefer their allegiance 
 to Iriends and even life, much more 
 should Christians, who look for In- 
 corruption as their reward, 30. 
 
 Solomon, his idolatry, 112. 
 
 Sotades, his shameful poems, 69. 
 
 Soul, the philosophers cannot tell what 
 it is, 78. it is not because it is a part 
 of the Supreme Mind that it can see 
 God, 76. according to Plato, both 
 ingenerate and immortal, 78. this 
 opinion refuted, 79. according to 
 Plato only righteous souls see God, 
 and that especially when freed 
 from the body, 76, 77. others are 
 imprisoned in the bodies of beasts, 
 ibid, this a useless punishment, 
 indeed no punishment at all, ibid. 
 
INDEX. 
 
 271 
 
 nn advantage to have seen God un- 
 lees it is remembered, ibid, the in- 
 vocation of human souls, and the 
 supposed possession of demoniacs by 
 the souls of the dead, arguments 
 for the immortality of the soul, 14. 
 this doctrine proved from the words, 
 " I am the God of Abraham," 50. 
 from the calling up of Samuel, 
 200. from many practices of the 
 heathen, 14. the Christian doctrine, 
 which adds the resurrection of the 
 body, shews a better faith in God, 
 14. the doctrine of the necessary 
 immortality of the soul abused by 
 the Platonists, 71. the soul not im- 
 mortal in itself, yet never perishes, 
 the e\il undergoing punishment as 
 long as it may please God that they 
 shall exist and be punished, 78. if it 
 had been ingenerate it could not 
 have sinned, nor been coerced, but 
 must have been equal with God, 79. 
 there can be only one ingenerate, ibid, 
 the soul partakes of life because God 
 wills it to live, 80. it is not the 
 property of the soul to have life in 
 itself, as it is the property of God, 
 ibid, when it is to live no more, the 
 spirit of life is taken from it, ibid, 
 its extinction would be a godsend 
 to the wicked, hut sensation remains 
 to all who have been in existence, 
 as is shewn by necromancy, &c. 14. 
 the souls of the good, in a better 
 place, those of the wicked, in a 
 worse, await the day of judg- 
 ment, 78. immortality for the holy, 
 eternal fire for the wicked, 17. the 
 souls of righteous men and prophets 
 sometimes fell under the power of 
 demons^ 202. a certain heresy said 
 that at death the soul wai taken up 
 to heaven, and that there was no 
 resurrection of the body, 174. de- 
 moniacs said to be seized by the 
 souls of the dead, 14. 
 
 Spirit that came upon the Virgin 
 Mary, the Word, 26. God took of 
 the Spirit which was in Moses, and 
 put it upon Joshua, 132. so with 
 regard to Elias and John Baptist, 
 ibid, it still existed in Elias in 
 purity, ibid, the seven gifts of the 
 Spirit, 118. the Prophetic Spirit 
 reverenced and worshipped, 4. (see 
 Trinity, Prophet). ) 
 
 Stoics, teach that God Himself shall 
 be resolved into fire, 15, 63. and 
 again the world be formed anew, 
 ibid, attribute the injustice in the 
 world to fate, not knowing that it is 
 the work of demons, 63. have no 
 
 hopes or fears, expecting all things 
 to come round again exactly as they 
 have been, 71. deny particular pro- 
 vidence, ibid, have no certain know- 
 ledge of God, 72. think it unneces- 
 sary, ibid, admirable in their ethical 
 system, 63, 64. hence hated and put 
 to death, ibid. 
 
 Stone on which Moses sat, a type of 
 Christ, 187. the " sharp stones," 
 the words of the Apostles of Him 
 the corner-stone, the stone cut with- 
 out hands, 212. 
 
 Strangers, aided by the Bishop out of 
 the Offertory, 52. 
 
 Suicide, contrary to the will of God, 60. 
 
 Sun, God formerly permitted it to be 
 worshipped, 137, 220. but no one 
 found to suffer for such a faith, 
 ibid. 
 
 Sunday, the day on which all Chris- 
 tians hold their common assembly, 
 51, 62. because it is the first day, on 
 which God, when He changed the 
 darkness and . matter, made the 
 world, ibid, and Christ rose again, 
 ibid, shewn by the time appointed 
 for circumcising a child that the 
 eighth day had some mystery rather 
 than the seventh, 99. 
 
 Swearing, God sware because of the 
 unbelief of the Jews, 110. Christ's 
 precept against swearing, 12. 
 
 Sword in Isaiah xxvii. is Christ, 188. 
 
 T. 
 
 Tabernacle, with the brazen serpent 
 set upon it, taken as a figure of 
 the world, 45. 
 
 Taxing, in the time of Cyrenius, lists 
 of it still extant, 27. 
 
 Temple at Jerusalem called by God 
 His house, 98. not that He needed 
 it, but that the Jews by cleaving to 
 Him might 'avoid idolatry, ibid, the 
 lustrations on entering heathen tem- 
 ples a Satanic imitation of baptism, 
 48. so also the putting off of the 
 shoes was copied from the command 
 to Moses, ibid. 
 
 Thoughts, our wishes as well as works 
 are manifest to God, and He rejects 
 him who sins in will, 11. 
 
 Tiber, 19. 
 
 Trajan, Forum of, 56. 
 
 Trance, (see Ecitasy.) 
 
 Tree of life, a type of Christ and His 
 Cross, 181. 
 
 Trees, worshipped, 18. 
 
 Tribute, Christians the first to pay, 
 13. 
 
 Trinity, Christians reverence and wor- 
 
272 
 
 INDEX. 
 
 ship the most true God, the Father 
 of righteousness and sobriety, and 
 His Son, and the Prophetic Spirit, 
 4. (see Angels.) they worship Christ, 
 having learned Him to be the Son 
 of the Very God, and holding Him 
 to be in the second place, and the 
 Prophetic Spirit in the third, 9. 
 the Creator of all things and the 
 Father always remains above the 
 heavens, has never been seen by 
 any, and Himself holds converse 
 with none, 138. by Him One was 
 sent for the condemnation of Sodom, 
 and was seen by Abraham, Who is 
 called God, ibid. God said, " Let Us 
 make,'' ana " one of Us," to One dif- 
 ferent in number from Himself, 150. 
 Plato gives the second place to the 
 Word of God, and the third to the 
 Spirit, 46. (see Word.) Trypho had 
 never heard any one discourse of a 
 plurality of Persons in the Godhead, 
 141. 
 
 Trfith, (see Evidences,) princes who 
 place popular opinion before truth 
 no better than robbers in a desert, 8. 
 veiled by the prophets in parables 
 and types, that it should not be fonnd 
 out by the multitude, nor without 
 labour, 186. it is by great grace 
 from God that these things are 
 understood, 188. Christians freely 
 instruct every one who wishes to 
 learn, 5. the devils prevent men 
 from reading and understanding 
 what is said, 10. the lover of truth 
 ought even at the risk of his life to 
 speak and do what is right, 2. 
 wicked not to speak the truth in all 
 things, 60. truthfulness enjoined by 
 our Lord, 12. reason directs us to 
 love that alone which is true, 1. a 
 lover of truth should not deny what 
 he has assented to, 157. Socrates' 
 saying, that " no man should be ho- 
 noured before the truth," 60. duty 
 of proclaiming the truth, 176, 177. 
 great reward if even a few are con- 
 vinced, 34. free one's own soul, 43. 
 the word of Christ's wisdom and 
 truth more fiery and bright than the 
 sun, 220. penetrates into the depths 
 of the heart, ibid, not easy to change 
 at once a mind wholly occupied by 
 ignorance, 8, 9. but by production 
 of truth ignorance may be dissipated, 
 ibid, seeds of truth with the philo- 
 sophers and poets, 34. derived from 
 prophets, 33. but understood in- 
 accurately, 34, 
 
 Trypho, a Hebrew of the circnmcision, 
 70. escaped from the late war, ibid. 
 
 had attended Corinthus the Socratic 
 at Argos, ibid, was living in Greece 
 chiefly at Corinth, 71. gladly ac- 
 costed those who wore the philo- 
 sophic garb, 70. addressed Justin as 
 he was walking in the Xystus, ibid, 
 prefers Plato or any other philo- 
 sopher to Christianity, 81. exhorts 
 Justin to be circumcised and observe 
 the law, that he may find mercy, 
 ibid, does not believe the calumnies 
 against Christians, 83. has read the 
 precepts of the Gospel, ibid, thinks 
 them too great and admirable to be 
 observed, ibid, his chief objections 
 to Christians are two, that they 
 neglect the law, and put their trust in 
 a crucified man, ibid, ridiculed the 
 notion of attaining happiness by 
 knowledge of Christ, 81. when Jus- 
 tin undertook to prove the reality 
 and power of Christianity, Trypho's 
 companions laughed him to scorn, 
 82. so that he would have left them, 
 had not Trypho withheld him, and 
 asked him to perform his promise, 
 ibid, they come to the middle stadium 
 of the Xystus, when two of the 
 companions left them, ibid, four 
 remained with Trypho, 140. the 
 dialogue was held where are some 
 stone seats on each side, ibid. Try- 
 pho expects a great and glorious 
 Christ, 108. followed the Jewish 
 teachers, 82. had heard that many 
 Christians ate idol-sacrifices, 112. 
 not prepared for dangerous questions, 
 141. never heard any one discourse 
 of the Trinity, ibid, would not have 
 endured it had not Justin referred 
 every thing to Scripture, ibid, his 
 respect for Scripture, 172. cannot 
 explain *how men were righteous 
 without the ceremonial law before 
 Moses and Abraham, 103. but ac- 
 knowledges that they were saved, 
 126, 157. and that sacrifices were 
 for the hardness of the people's 
 heart, ibid. and that God had promised 
 another covenant without fear and 
 lightnings, ibid, that sacrifices could 
 not now be offered, 126. but they 
 could still observe the sabbath, cir- 
 cumcision, &c. ibid, often denies 
 again what he had admitted, 157, 
 158. thinks it madness to speak of 
 having gifts from Christ, 119, to 
 assert the fall of the angels blas- 
 phemous, 173, paradoxical that the 
 spirit of Eli as should be in John, 132. 
 blasphemous to say that the Crucified 
 was with Moses and Aaron, and 
 spake out of the cloudy pillar, and 
 
INDEX. 
 
 273 
 
 then was made man, &o. and was to 
 be worshipped, 117. incredible and im- 
 possible that God should condescend 
 to be born, 158. absurd to assert 
 that Christ was God preexisting 
 before all ages, and then condescend- 
 ing to become man and be born, and 
 not man of men, 129. agrees rather 
 with those who say that He was a 
 man, and Christ by election, 130. 
 stumbles at the cross, 108. thinks that 
 though He be the Christ and God of 
 the Gentiles, as the Scriptures de- 
 clare, yet His worship not incumbent 
 on those who worship the God Who 
 nreated Him, 152. that " Behold a 
 virgin, &c.'' refers to Hezekiah, 156. 
 the Christian doctrine a heathenish 
 fable, ibid, better to confess Him a 
 man of men, and, if Christ according 
 to the Scripture, so made for His 
 observance of the law, ibid, they all 
 acknowledge that the Son was be- 
 gotten of the Father before all 
 creatures, and is another in number 
 from Him, 230 admit it as proved 
 that Christ should suffer, and come 
 again with glory, and reign over all 
 nations, 119. also His preexistence, 
 divinity, and incarnation, 169. that 
 God will give His glory to Christ, and 
 to no other, 155. that the Scriptures 
 alleged are spoken of Christ, 185. 
 the type of Joshua has weight with 
 him, ibid, admits that Christ should 
 suffer, but still stumbles at the cross, 
 ibid. 186. those who came on the 
 second day cried out as if in a 
 theatre, that their proselytes were 
 the " Gentiles" of prophecy, 222. dis- 
 turbed at Justin's saying that Chris- 
 tians are the children of God, 224. 
 Trypho thanks Justin on behalf of 
 his friends, and wishes him a safe 
 voyage, 243. 
 Types, the events in the lives of all the 
 saints of old typical of Christ, 181. 
 the way in which the prophets 
 taught, 186. all the ordinances of 
 Moses types of what was to happen 
 to Christ, and of believers, 122. and 
 of what He was to do, ibid, the types 
 sometimes acts, 211. this method 
 necessary to be known for the under- 
 standing of the prophets, 211. Abra- 
 ham's call, &o. typical of that of 
 Christians, 218. marriages of the 
 patriarchs types, 235, 236, 242. blood 
 of passover a type of Christ's, '208. so 
 the scarlet thread, 209. absurdity of 
 overlooking the figurative sense, 208, 
 209. the two goats on the day of 
 Atonement types of the two Advents, 
 
 209. so Moses and Joshua, ibid, 
 one was unable to bear both mys- 
 teries, this strength being Christ's 
 alone, ibid, how Joshua was a type 
 of Christ, 210, 211. the memory of 
 Amalek remained after the son of 
 Nun, but it was through Jesus the 
 Crucified that the devils were to be 
 destroyed, 233. Jacob and Israel 
 mean Christ, 236. types of the 
 cross in Old Testament, 181, 182. 
 Jonah, 204, 206, 
 
 U. V. 
 
 Ulysses, his descent to see the dead, 
 14. 
 
 Unclean, (see Meats.) 
 
 Unicorn's horns belong to no other 
 figure than that of the cross, 187, 
 202. 
 
 Unnatural crimes, those guilty of, 
 should be rooted out of the land, 21. 
 
 Urbicus, prefect of the city, 57. con- 
 demns Ptolemy, Lucius, and another, 
 upon their confession of Christianity, 
 58, 59. 
 
 Vain-glory, a wrong motive, 11. 
 
 Valentinians, heretics, 114. 
 
 Venus, maddened with love for Adonis, 
 19. 
 
 Verissimus, i.e. Marcus Aarelius, 1. 
 
 Vicarious sufferings of Christ, 192. 
 
 Vice, has nothing and can produce 
 nothingincorruptible, 66.(see Virtue.) 
 
 Virgins, many of both sexes who have 
 persevered for sixty or seventy 
 years, 11. from every nation, ibid. 
 
 Virtue, her properties assumed by vice, 
 66. vice puts her own evil habits on 
 virtue, 67. they who know her real 
 beauty are kept nneorrupt by her, 
 ibid, love of virtue quite as much the 
 Christians' motive, as it is that of 
 athletes and of the fabled heroes, 
 ibid. 
 
 W. 
 
 Wine, in the mysteries of Bacchus, 160. 
 
 Wisdom, the same as the Son of God, 
 148, 149, 150. 
 
 Witch (of Endor), 202. 
 
 Word, with the Father before all 
 things, and begotten when the 
 world was created through Him, 62. 
 begotten of the Father before all 
 creatures, 330. that w^hioh is be- 
 gotten is another in number from 
 that which begets, ibid, begotten not 
 by division, but as oar word is ut- 
 
274 
 
 INDEX, 
 
 tered without diminishing the word 
 in us, or as one fire is kindled from 
 another, 149, 229, 230; by the Fa- 
 ther's power and will. Ibid, of His 
 substance, ibid, referred to in " The 
 work of Thy fingers," 212. by the 
 Word the world was created accord- 
 ing to Platonists as well as Chris- 
 tians, 45. this offspring, Which 
 truly was put forth from the Father, 
 was with the Father before the crea- 
 tion, 150. to Him the Father speaks, 
 ibid, as Solomon says, that 'Wisdom 
 was begotten by God both as a begin- 
 ning before all His works, and an 
 offspring, ibid. 148. Moses has de- 
 clared the Word to he the First-born 
 of God, 26. He the Spirit and the 
 Power that came upon the Virgin, 
 ibid, according to some Jews, the 
 Word indivisible from the Father, 
 as the light of the sun upon earth 
 from the sun in heaven, 229. and, as 
 when the sun sets the light is with- 
 drawn, so the Father when He wills 
 makes His power to go forth, and, 
 when He wills, draws it back into 
 Himself, ibid, the words " as one of 
 Us," do not admit of a figurative 
 interpretation, 230. He the first 
 Power after God the Father, 25. 
 other than God the Creator in num- 
 ber, not in will, 140, 229, 230. the 
 First-begotten of God, 16. Chris- 
 tians worship and love, next to God, 
 the Word, Which is from the Un- 
 begotten and Ineffable God, 68. 
 He, Who, being called God In Scrip- 
 ture, appeared to the patriarchs, was 
 set under the Father and Lord, and 
 ministers to His will, 227. another 
 God and Lord under the Creator 
 of all things, 139. after God the 
 Father, the most noble and just 
 Prince, 8. that seed which is from 
 God, 25. being the First-born Word 
 of God, He is also God, 49. the Son 
 of God, 25, 48. God created all 
 things through Him, 62, 212. the 
 Word formed the world, 45, 50. 
 
 Called Angel and Apostle, 48. 
 Jews all teach that the unnamed 
 God spoke with Moses, ibid, not 
 knowing Him, as Isaiah and our 
 Lord upbraid them, ibid, knowing 
 neither the Father nor the Son, 49. 
 for it was the Son who appeared, and 
 is called Angel and Apostle, 48, 49. 
 being called God, He appeared to 
 Abraham, Isaac, and Jacob, and the 
 other Patriarchs, 227. our Christ held 
 converse with Moses in the form of 
 fire from a bush, 48, the Word of 
 
 God is His Son, ibid. He said to 
 Moses, " I Am That I Am, the God 
 of Abraham, &c," 49. being the 
 First-born Word of God, He is also 
 God, ibid, Trypho asks proof that 
 any other than the one Creator in 
 called God, 137. in the proper sense 
 of the word, ibid. 138. God Who 
 was seen by Abraham at Mamre 
 with the two Angels, was sent by 
 Another, Who always remains above 
 the heavens, ibid, another God and 
 Lord under the Creator of all things. 
 Who is also termed an Angel, as 
 bearing messages from the Supreme 
 Creator, 139. Trypho replies that 
 God was seen by Abraham before 
 the appearance of the three, ibid. 
 Justin proves that the Angel who 
 promised Sarah a son was God, ibid. 
 Trypho replies, then it was the Fa- 
 ther, 140. as the Jews held to that 
 day, ibid. 48. Justin argues, that 
 two distinct in number are implied 
 in Genesis xix. 24. 140. one of 
 Trypho's companions objects, that 
 this would make a second of the 
 Angels to be God, ibid. Justin shews, 
 from the change of number, that the 
 Lord, after leaving Abraham, came 
 and conversed with Lot, 142, 143. 
 and received from the Lord in 
 heavento bring those judgments upon 
 Sodom and Gomorrah, ibid, con- 
 firmation from history of Jacob, 144, 
 145, 146. He Who appeared to him 
 is calledGodand Lord and also Angel, 
 ibid, the Angel identifying Himself 
 with the God of Bethel, ibid. 147. 
 appeared also to Moses, 146. Trypho 
 answers that an angel appeared and 
 God spoke, 147. still, Justin an- 
 swers, it was the God of Abraham, 
 &c. i.e. He Who had appeared to 
 Abraham, &c. ibid, proved fiirther 
 that He the Same both appeared and 
 spoke, ibid. Trypho agrees, and then 
 demands proof of the incarnation of 
 Him Who appeared to Abraham, 
 151. as he had done before, 147. 
 when the people lusted, we find the 
 same Person called God, and Word, 
 and Angel, 227, 228. the unbegotten 
 God did not descend or go up, ibid. 
 else it would follow that He was not 
 then in heaven, ibid, the Ineffable Fa- 
 ther always remains in His own place, 
 seeing and hearing not with eyes 
 and ears, but by an ineffable power, 
 nor does He move nor is contained 
 in any place. How then could He 
 appear? ibid, no one ever saw the 
 Father and Ineffable Lord of all 
 
INDEX. 
 
 215 
 
 things and of Christ Himgelf, ibid, but 
 He was seen, Who, according to His 
 will, is both God His Son, and His 
 Angel, from ministering to His will, 
 ibid. He once even became fire, ibid. 
 He is Lord, and in His own nature 
 God, the Son of God, 229. mani- 
 fested with .power as man, and an 
 angel, and in the form of fire, ibid. 
 His distinct personality, though de- 
 nied by some, (as that of the Angels' 
 was,) illustrated by the example of 
 fire kindled from fire, 229, 230, 149. 
 not as if the Father's essence were 
 divided off, 230. that They are Two, 
 distinct in number, shewn from many 
 Scriptures, ibid. 149, &c. if all the 
 three Angels ate, it may be taken 
 in a metaphorical sense of Him 
 Who was God, as when we say that 
 fire eats, 143. as a beginning before 
 all creatures, God begot of Himself a 
 certain reasonable Power, called His 
 Glory, Son, Wisdom, Angel, God, 
 Lord, and Word, 14S. also Captain of 
 the Host, ibid. He has these appel- 
 lations both from His ministering to 
 the will of the Father, and from His 
 being begotten by will of the Father, 
 ibid, called Angel, in that He bears 
 messages to men, 139. He appeared 
 because He ministers to the will of 
 the Father, but He is God, because 
 He is the Son of God, the First-born 
 of all creatures, 226. the God that 
 rested on the ladder, not the Father, 
 181. Jacob wrestled with the Word, 
 226. even His glory too great for 
 the people at Sina, for Moses in the 
 tabernacle, for the priest at the 
 dedication of the temple, 228. how 
 then could the Father have been 
 looked upon? ibid-. He Who ap- 
 peared in the form of fire, and in an 
 incorporeal image, now incarnate 
 and suffered, 49. the Word Himself 
 took a form, became man, and was 
 called Jesus Christ, 4. if He ap- 
 peared in so many forms to the 
 
 patriarchs. He could also be made 
 man of the Virgin, 167. declared of 
 old that His name was Jesus, ibid, 
 when He said, " My name is in 
 Him," ibid, so also Israel is properly 
 His name, and He changed Jacoh's 
 to the same, ibid. 225, 226. 
 
 The Divine Word moved the pro- 
 phets, 28. Christ is the Word Who 
 is in every one, 38, 66. He through 
 Socrates confuted demon- worship, 4. 
 what the Word forbids, the man of 
 sense will not choose, 8. philosophers 
 had only a part of the seminal Word, 
 64. engrafted in them, 68. they who 
 lived or live according to the Word 
 are Christians, 35. whatever philo- 
 sophers and legislators discovered 
 aright was according to the degree 
 in which they were able to know the 
 Word, 65, 68. but as they did not 
 know Him wholly, they often con- 
 tradict themselves, 65. superiority 
 of Christian doctrine, ibid. 64. Christ 
 the whole Word, ibid, and whatever 
 belongs to the Word, body, \6yos, 
 and soul, 65. 
 
 Workman, greater than his work, 16. 
 
 World, (see Creation,) though cor- 
 ruptible, as a creature, not destroyed 
 because God so wills, 79. as Plato 
 says in the Timseus, ibid, some hold 
 it ingenerate, 78. Justin does not, 
 ibid, inconsistent with its materiality 
 and its compound mutable nature, 
 ibid, the Stoics teach that God Him- 
 self shall be resolved into fire, and 
 again after this change the world 
 shall be formed anew, 15. 
 
 Worship, Christian, with the voice, 9. 
 (see Prayer, Sunday.) 
 
 Xenophon, 66. (see Index of Profane 
 
 Authors.) 
 Xystus, (at Ephesus,) its walks, 70. 
 
 t3 
 
INDEX OF TEXTS. 
 
 This InduX 18 talen almost entirely from Otto'e edition. Some of the refefenceSj 
 especially of the references to the Acts, Epistles, &c. denote verbal and other 
 coincidences of greater or less importance. These have not always been 
 marked in the margin of the test.. 
 
 GENESIS. 
 
 
 
 Xii. d— 12. 
 12. 
 
 
 139 
 139 
 
 i. 1,2. 
 
 
 50 
 
 xxii. 17. 
 
 
 219 
 
 1—3. 
 
 
 46 
 
 xxvi. 2. 
 
 
 147 
 
 5. 
 
 
 45 
 
 4. 
 
 
 218 
 
 26—28. 
 
 
 160 
 
 XAviii. 10-19, 
 
 
 146 
 
 ii. r. 
 
 
 120 
 
 12. 
 
 
 181 
 
 17. 
 
 
 176 
 
 14. 
 
 
 218 
 
 iii. 9. 
 
 
 196 
 
 18. 
 
 
 181 
 
 14. 
 
 188 
 
 ,209 
 
 XXX. 31—41. 
 
 
 181 
 
 16. 
 
 
 198 
 
 xxxi. 10—13, 
 
 
 144 
 
 22. 
 
 150 
 
 230 
 
 13. 
 
 147 
 
 ,181 
 
 iv. 9. 
 
 
 195 
 
 xxxii. 10. 
 
 
 181 
 
 V. 24, 
 
 
 93 
 
 22. 
 
 
 46 
 
 vi. 2. 
 
 
 61 
 
 22—30. 
 
 
 141 
 
 vii. 16. 
 
 
 226 
 
 24. 
 
 
 146 
 
 19, 20. 
 
 
 239 
 
 24, 30. 
 
 
 237 
 
 ix. 3. 
 
 
 94 
 
 XXXV. 1, 7. 
 
 
 161 
 
 4. 
 
 
 94 
 
 7. 
 
 
 147 
 
 24-37. 
 
 
 240 
 
 Xxxvi. 6—10, 
 
 
 146 
 
 xi. 5. 
 
 
 228 
 
 xxxviii. 25. 
 
 
 182 
 
 6. 
 
 
 198 
 
 xlix. 8—12. 
 
 
 135 
 
 xii. 1. 
 
 
 218 
 
 10. 
 
 135 
 
 ,219 
 
 2. 
 
 
 218 
 
 10, U. 
 
 24,41 
 
 XT. 6. 
 
 189 
 
 218 
 
 11. 137,15! 
 
 , 160 
 
 168 
 
 xvii. 5. 
 
 
 218 
 
 
 
 
 14, 
 
 83,99 
 
 
 
 
 22. 
 
 Kviii. I. 
 
 
 228 
 182 
 
 Exodus. 
 
 
 
 1—3. 
 
 
 138 
 
 
 
 
 1,2. 
 
 
 227 
 
 ii. 23. 
 
 
 146 
 
 10. 
 
 
 139 
 
 iii. 2—4. 
 
 
 147 
 
 13, 14. 
 
 141 
 
 ,227 
 
 2, 14, IS. 
 
 
 49 
 
 14. 
 
 
 139 
 
 6. 
 
 
 48 
 
 16. 
 
 
 227 
 
 14, 16, 
 
 
 60 
 
 16, 17. 
 
 
 141 
 
 16. 
 
 
 146 
 
 17- 
 
 
 227 
 
 iv. 17. 
 
 
 181 
 
 20—23, 
 
 
 141 
 
 vi. 2—4. 
 
 
 227 
 
 33. 
 
 
 142 
 
 29. 
 
 
 228 
 
 Xix. 1. 
 
 
 142 
 
 xii. 7. 
 
 
 120 
 
 10. 
 
 
 142 
 
 xiv. 16, 2i. 
 
 
 181 
 
 16—26. 
 
 
 142 
 
 XV. 23—26. 
 
 
 181 
 
 23—25. 
 
 
 140 
 
 27. 
 
 
 182 
 
 24. 143 
 
 228, 
 
 230 
 
 xvii. 5, 6. 
 
 
 181 
 
 27, 28. 
 
 
 138 
 
 9—12. 
 
 
 186 
 
278 
 
 INDEX OF TEXTS. 
 
 XTii. 16. 
 
 
 132 
 
 xix. 16. 
 
 
 158 
 
 xxiil. 20, 21. 
 
 
 167 
 
 xxviii. 33. 
 
 
 121 
 
 xxxii. 6. 
 
 
 94 
 
 LEVITICUS. 
 
 
 
 xvi. 5. 
 
 
 120 
 
 xxvi. 40, 41. 
 
 
 90 
 
 NUMBERS. 
 
 
 
 xi. 17. 
 
 
 132 
 
 23. 
 
 
 228 
 
 xii. 7. 126, 138, 
 
 173 
 
 230 
 
 XV. 38—41, 
 
 
 126 
 
 xvii. 6. 
 
 
 182 
 
 xxi. 6—9. 
 
 
 188 
 
 8 9. 
 xxiv. 17. 
 
 
 45 
 
 25 
 
 ,203 
 
 xxvii. 18. 
 
 
 132 
 
 xxviii. 9. 
 
 103 
 
 ,105 
 
 xxxiii. 9. 
 
 
 182 
 
 DEUTERONOMY. 
 
 iv. 19. 
 
 
 220 
 
 V. 15. 
 
 
 84 
 
 X. 16, 17. 
 
 
 90 
 
 17. 
 
 
 137 
 
 xvi. 5, 6. 
 
 
 120 
 
 xxi. 23. 
 
 
 185, 192 
 
 xxiv. 16. 
 
 
 241 
 
 xxvii. 26. 
 
 
 191 
 
 XXX. 15, 19. 
 
 
 33 
 
 xxxi. 2, 3. 
 
 
 228 
 
 16—18. 
 
 
 166, 167 
 
 xxxii. 4. 
 
 
 189 
 
 7-9. 
 
 
 231 
 
 15. 
 
 
 94 
 
 16—23. 
 
 
 217 
 
 20. 
 
 95, 103 
 
 218, 223 
 
 22. 
 
 
 46,46 
 
 43. 
 
 
 231 
 
 xxxiii, 13—17. 
 
 
 187 
 
 17. 
 
 
 187 
 
 xxxiv. 9. 
 
 
 132 
 
 JOSHUA. 
 
 
 2 SAMUEL. 
 
 v. 2. 211 
 
 13, 14. 148 
 
 13— vi. 2. 150, 151 
 
 1 SAMUEL. 
 
 vi. 14 
 xxviii. 
 
 234 
 202 
 
 vii. 12—16. 
 14- 16. 
 
 1 KINGS. 
 
 xi. 5. 
 xix. 14, 18. 
 
 159- 
 216 
 
 112 
 118, 127 
 
 182 
 
 -177 
 
 2 KINGS. 
 .1—7. 
 
 1 CHRONICLES, 
 
 xvi. 23, 25—31. 31 
 
 26. 138, 165 
 
 xvii. 11—14. 159 
 
 2 CHRONICLES. 
 V. 14. 228 
 
 II 
 
 i. 6. 
 1. 
 4. 
 
 a. 
 
 EZRA. 
 
 JOB. 
 
 PSALMS. 
 
 7. 
 
 7,8. 
 iii. 4, 6. 
 
 5. 
 V. 9. 
 viii. 3. 
 xiv. 2, 3. 
 xviii. 43, 44. 
 xix. 1—6. 
 2—5. 
 4. 
 5. 
 
 7. 
 
 10. 
 13. 
 14, 
 
 xxii. 1, 
 
 1,2, 
 1—23. 
 
 163 
 
 -173, 200 
 173 
 200 
 
 30 
 
 182 
 
 31 
 
 185, 201 
 
 222 
 
 193 
 
 29 
 
 102 
 
 212 
 
 102 
 
 105 
 
 154 
 
 30 
 
 121 
 
 42, 160 
 
 106, 110 
 
 106 
 
 106 
 
 106 
 
 196 
 
 195 
 
 194 
 
INDEX OF TEXTS. 
 
 279 
 
 xxii. 3. 
 
 195 
 
 oxviii. 22. 
 
 
 
 
 115 
 
 4—6. 
 
 197 
 
 oxxviii. 3. 
 
 
 
 
 207 
 
 7,8. 
 
 29, 197 
 
 4,5. 
 
 
 
 
 99 
 
 9—1 .5. 
 
 198 
 
 cxxxii. 11. 
 
 
 
 
 169 
 
 10, n. 
 
 199 
 
 exxxvi. 12. 
 
 
 
 
 84 
 
 11. 
 
 200 
 
 cxl. 3. 
 
 
 
 
 102 
 
 11—14. 
 
 199 
 
 exlviii. 1, 2. 
 
 
 
 
 180 
 
 12. 
 
 200 
 
 
 
 
 
 
 13. 
 
 200 
 
 
 
 
 
 
 14. 
 
 201 
 
 PROVERBS. 
 
 
 
 15. 
 
 198, 201 
 
 
 
 
 
 
 15—18. 
 
 201 
 
 viii. 21—25, 
 
 
 
 
 230 
 
 16, 18. 
 
 27,29 
 
 21—36. 
 
 
 
 
 149 
 
 16—18. 
 
 193 
 
 
 
 
 
 
 19—21. 
 
 202 
 
 
 
 
 
 
 22, 23. 
 
 203 
 
 ECCLESIASTES. 
 
 
 
 xxiii. 4. 
 
 182 
 
 
 
 
 
 
 xxiv. 
 
 115, 116 
 
 i. 9, 10. 
 
 
 
 
 44 
 
 7. 
 
 229 
 
 xii. 7. 
 
 
 
 
 80 
 
 7,8. 
 
 39, 179 
 
 
 
 
 
 
 XXV. 10. 
 
 189 
 
 
 
 
 
 
 xxxii. 2. 
 
 243 
 
 ISAIAH. 
 
 
 
 
 xlv. 
 
 117,118 
 
 
 
 
 
 
 6,7. 
 
 141 
 
 i. 3. 
 
 
 
 48,49 
 
 6—11. 
 
 151, 152 
 
 3,4. 
 
 
 
 
 28 
 
 7. 
 
 169, 182 
 
 7. 
 
 
 
 36,90 
 
 10,11. 
 
 152 
 
 8. 
 
 
 
 
 135 
 
 xlvii. 6—9. 
 
 116 
 
 9. 41 
 
 108, 
 
 138 
 
 152 
 
 241 
 
 1. 
 
 97,98 
 
 11—15. 
 
 
 
 
 28 
 
 Ixviii. 18. 
 
 119, 183 
 
 15. 
 
 
 
 
 102 
 
 Ixxii. 1. 
 
 110 
 
 16. 
 
 
 
 92 
 
 124 
 
 1—5. 
 
 153 
 
 16—20. 
 
 
 
 33,47 
 
 1—19. 
 
 111,112 
 
 23. 
 
 
 
 102 
 
 177 
 
 5. 
 
 125 
 
 ii. 3. 
 
 
 
 
 99 
 
 5, 17. 
 
 169 
 
 3,4. 
 
 
 
 
 29 
 
 11. 
 
 169 
 
 5,6. 
 
 
 
 99, 
 
 237 
 
 17. 
 
 169, 220 
 
 iii. 9, 10. 
 
 
 
 238 
 
 239 
 
 17—19. 
 
 153 
 
 9—11. 
 
 
 
 
 92 
 
 20. 
 
 112 
 
 9—15. 
 
 
 
 
 234 
 
 Ixxviii. 25. 
 
 143 
 
 16. 
 
 
 
 
 102 
 
 Ixxxii. 
 
 224 
 
 V. 18—20. 
 
 
 
 
 92 
 
 xc. 4. 
 
 176 
 
 18—25. 
 
 
 
 
 234 
 
 xcii. 12. 
 
 182 
 
 20. 
 
 
 
 
 37 
 
 15. 
 
 189 
 
 21. 
 
 
 
 
 119 
 
 xovi. 
 
 164, 165 
 
 vi. 8. 
 
 
 
 
 167 
 
 1, 2, 4—10. 
 
 31 
 
 10. 
 
 
 
 86 
 
 110 
 
 1—3. 
 
 166 
 
 vii. 10-16. 
 
 
 
 123, 
 
 166 
 
 5. 
 
 138, 173, 178 
 
 13, 14. 
 
 
 
 
 169 
 
 10. 
 
 164 
 
 U. 
 
 
 26, 
 
 163 
 
 178 
 
 xovii. 7. 
 
 169 
 
 16, 17. 
 
 
 
 123, 
 
 156 
 
 xcix. 
 
 116,117 
 
 viii. 4. 
 
 123, 
 
 156, 
 
 169, 
 
 172 
 
 1—7. 
 
 153 
 
 ix. 6. 
 
 
 
 27, 
 
 168 
 
 cvi. 37. 
 
 102 
 
 X. 22. 
 
 
 108, 
 
 138, 
 
 152 
 
 ex. 
 
 109 
 
 xi. 1. 
 
 
 
 
 182 
 
 1. 116, 
 
 141, 177, 229 
 
 1—3. 
 
 
 
 
 182 
 
 1—3. 
 
 34,36 
 
 I, 10. 
 
 
 
 
 25 
 
 1—4. 
 
 177 
 
 2. 
 
 
 
 
 119 
 
 3. 
 
 125, 169, 178 
 
 12. 
 
 
 
 
 39 
 
 3,4. 
 
 151 
 
 xiv. 1. 
 
 
 
 
 222 
 
 4. 
 
 94, 110, 216 
 
 xvi. 1. 
 
 
 
 
 212 
 
 7. 
 
 110 
 
 xix. 24, 25. 
 
 
 
 
 223 
 
 cxv. 4, 8. 
 
 138 
 
 xxvi. 2, 3. 
 
 
 
 
 99 
 
 5, 6, 8. 
 
 161 
 
 xxvii. 1. 
 
 
 
 188, 
 
 209 
 
280 
 
 INDEX OF TEXTS. 
 
 xxix. 13. 
 
 18, 14. 
 14. 
 sxx. 1—5. 
 xxxiii. 13—19, 
 XXXV. 1 — 7. 
 4—6. 
 
 103, 
 
 XXXVll. 
 
 xxxix, 
 
 xl. 
 
 xlii. 
 
 xliii. 
 
 xlv. 
 xlix. 
 
 liil, 
 
 liv. 
 
 Iv. 
 
 Ivii. 
 
 Iviii. 
 
 8. 
 
 1—17. 
 
 1—4. 
 
 5-13. 
 
 6,7. 
 
 8. 
 
 16. 
 
 19, 20. 
 
 6,6. 
 
 10. 
 
 15. 
 
 23. 
 
 6. 
 
 8. 
 
 4. 
 
 6—8. 
 
 4,5. 
 
 5. 
 
 10— liv. 6. 
 
 13— liii. 8. 
 
 15— liii. 1. 
 
 1. 
 
 1,2. 
 
 2,3. 
 
 3,7,8. 
 
 5. 
 
 7. 
 
 8. 
 
 8,9. 
 
 8—12. 
 
 9. 
 
 12. 
 
 1. 
 
 8,9. 
 
 3—5. 
 
 3—13. 
 
 1. 
 
 1,2. 
 
 1—4. 
 
 2. 
 
 6. 
 
 5,6. 
 
 , 1^11. 
 
 108, 
 123, 
 
 5-7. 
 
 6,7. 
 
 13. 
 
 13, 14. 
 lix. 7, 8. 
 Ixii. 10— Ixiii. 6. 
 
 12. 
 Ixiii. IS — Ixiv. 12. 
 
 17. 
 Ixiv. 10—12. 
 
 11. 
 
 119, 129,241 
 172 
 
 109, a 7, 223 
 
 173 
 
 162 
 
 161 
 
 36 
 
 177 
 
 133 
 133 
 
 224, 236, 237 
 
 155 
 
 101,221 
 
 154 
 
 221 
 
 223 
 
 39 
 
 221 
 
 236 
 
 39 
 
 221 
 
 222 
 
 199 
 
 29 
 
 84 
 
 92 
 
 86,87 
 
 37, 38 
 
 217 
 
 212 
 
 122 
 
 108 
 
 186 
 
 91, 108, 192 
 
 164, 208, 212 
 
 151, 159, 168 
 
 168 
 
 38 
 
 193, 199 
 
 37 
 
 40 
 
 239 
 
 85 
 
 88 
 
 207 
 
 36 
 
 91 
 
 193, 216 
 
 127 
 
 102 
 
 89 
 
 27 
 
 120 
 
 29 
 
 85 
 
 102 
 
 102 
 
 101, 102 
 
 218 
 
 100, 101 
 
 40 
 
 36 
 
 40 
 
 Ixv. 1. 
 
 
 
 218 
 
 1—3. 
 
 
 
 37, 100 
 
 2. 
 
 27 
 
 29, 
 
 193,212 
 
 8,9. 
 
 
 
 238 
 
 9—12. 
 
 
 
 237 
 
 12. 
 
 
 
 238 
 
 17—25. 
 
 
 
 175, 176 
 
 22. 
 
 
 
 'l76 
 
 Ixvi. 1. 
 
 
 
 28,98 
 
 6. 
 
 
 
 192 
 
 6—11. 
 
 
 
 180, 181 
 
 23, 24. 
 
 
 
 124 
 
 24. 
 
 
 39, 
 
 231, 241 
 
 JEKEMIAH. 
 
 
 ii. 12, 13. 
 
 
 
 212 
 
 13. 
 
 
 87 
 
 , 93, 241 
 
 15. 
 
 
 
 36 
 
 iii. 8. 
 
 
 
 212 
 
 17. 
 
 
 
 99, 100 
 
 iv. 3, 4. 
 
 
 
 103 
 
 22. 
 
 93, 
 
 109, 
 
 115, 223 
 
 vi. 16. 
 
 
 
 223 
 
 vii. 18. 
 
 
 
 238 
 
 21, 22. 
 
 
 
 97 
 
 ix. 25, 26. 
 
 
 
 104 
 
 26. 
 
 
 
 41 
 
 xi. J9. 
 
 
 
 164 
 
 cx'xi. 15. 
 
 
 
 172 
 
 27. 
 
 
 
 223 
 
 31. 
 
 
 
 110 
 
 31, 32. 
 
 
 
 84, 158 
 
 1.3. 
 
 
 
 36 
 
 ? 
 
 
 
 164 
 
 LAMENTATIONS 
 
 
 iv. 20. 
 
 
 
 43 
 
 EZEKIEL. 
 
 iii. 17—19. 
 
 
 177 
 
 xiv. 20. 
 
 
 124, 125 
 
 20, 14, 16, 
 
 18. 
 
 241 
 
 xvi. 3. 
 
 
 176 
 
 xviii. 4, 20. 
 
 
 241 
 
 XX. 12, 20. 
 
 
 94 
 
 19—26. 
 
 
 95,96 
 
 xxxiii. 7—9. 
 
 
 177 
 
 11. 
 
 
 11 
 
 12—19. 
 
 
 128 
 
 xxxvi. 12. 
 
 
 223 
 
 xxxvii. 7, 8. 
 
 
 39 
 
 xliv. 3. 
 
 
 216 
 
 DAJJ^IEL. 
 
 
 ii. 34. 
 
 
 162, 168 
 
 vii. 9- 28. 
 
 106 
 
 107, 108 
 
INDEX OF TEXTS. 
 
 281 
 
 vii. 13. 39 
 
 89, 168 
 
 IVIATTHEW 
 
 , 
 
 13, 14. 
 
 173 
 
 
 
 25. 
 
 109 
 
 i. 2, 3, 6. 
 
 219 
 
 
 
 18—24. 
 
 170 
 
 
 
 21. 
 
 26 
 
 HOSE A. 
 
 
 23. 
 
 25,26 
 
 i.9. 
 
 94 
 
 ii. 
 
 198 
 
 X. 6. 
 
 200 
 
 2. 
 
 170 
 
 
 
 5,6. 
 
 170 
 
 
 
 6. 
 
 27 
 
 JOEL. 
 
 
 11, 12. 
 
 170 
 
 
 
 13. 
 
 171 
 
 ii. 13. 
 
 40 
 
 16-''18. 
 
 171 
 
 28, 29. 
 
 184 
 
 18. 
 
 172 
 
 
 
 19—23. 
 
 200 
 
 
 
 iii. 1, 4, 
 
 185 
 
 AMOS. 
 
 
 11. 
 
 186 
 
 
 
 11,12. 
 
 131 
 
 T. 18— yi. 7. 
 
 96 
 
 13—16, 
 
 185 
 
 
 
 17. 
 
 201 
 
 
 
 iy, 9, 10, 
 
 201 
 
 JONAH. 
 
 
 10. 
 V. 16. 
 
 201,226 
 12 
 
 iv. 10, 11. 
 
 205 
 
 20. 
 22, 
 
 203 
 12 
 
 
 
 28. 
 
 10 
 
 
 
 M9, 
 
 10 
 
 IVIICAH. 
 
 
 32. 
 
 10 
 
 
 
 34, 37. 
 
 12 
 
 iv. 1—7. 
 
 205, 206 
 
 39, 40. 
 
 12 
 
 2. 
 
 99 
 
 41! 
 
 12 
 
 6. 
 
 207 
 
 42. 
 
 11 
 
 V. 2. 
 
 27, 170 
 
 44. 1, 
 
 11, 180,235 
 
 "^ 
 
 
 44, 45. 
 
 12 
 
 
 
 4.5. 
 
 12, 193 
 
 ZECHAEIAH. 
 
 
 46. 
 
 11 
 
 
 
 vi. 1. 
 
 12 
 
 ii.6. 
 
 39 
 
 19, 20. 
 
 11 
 
 8. 
 
 238 
 
 20. 
 
 11 
 
 10— iii. 2. 
 
 213 
 
 21. 
 
 12 
 
 11. 
 
 218 
 
 25, 26. 
 
 12 
 
 iii. 1 , 2. 
 
 173, 200 
 
 31—33. 
 
 12 
 
 3,4. 
 
 214 
 
 vii. 2. 
 
 214 
 
 vi. 12. 
 
 203, 220 
 
 15. 
 
 113 
 
 ix.9. 
 
 28, 136 
 
 15, 16, 19. 
 
 13 
 
 xii. 10. 
 
 154 
 
 2l! 
 
 l.S 
 
 10—12. 
 
 40 
 
 22, 23. 
 
 13, 168 
 
 10—14. 
 
 108 
 
 29. 
 
 10 
 
 12. 216 
 
 220, 227 
 
 \riii. 11, 12. 
 
 168, 220, 243 
 
 xiii. 7. 
 
 137 
 
 ix. 13. 
 
 11 
 
 
 
 34. 
 
 161 
 
 
 
 x.21,22. 
 
 115 
 
 MALACHl. 
 
 
 28. 
 40. 
 
 15 
 49 
 
 i. 10—12. 104; 
 
 121,215 
 
 xi.5. 
 
 36,86 
 
 ' 11. 
 
 215 
 
 12—15. 
 
 134 
 
 48 
 
 27. 
 
 48, 49, 196 
 
 iii. 1. 
 
 131 
 
 xii. 5. 
 
 103, 105 
 
 iT. 6. 
 
 
 ii. 
 
 161 
 
 
 
 38—41. 
 
 204 
 
 WISDOM. 
 
 
 xiii. 3—8. 
 42, 43. 
 
 225 
 13 
 
 i: 1*7 
 
 7. 45 
 
 66. 
 
 186 
 
38a 
 
 INDEX OF TEXTS. 
 
 xiv. 3— 11. 
 
 131 
 
 LUKE. 
 
 
 XV. 8. 
 
 119 
 
 
 
 9. 
 
 241 
 
 i. 17. 
 
 131 
 
 xvi. 1, 4. 
 
 204 
 
 31, 32, 35. 
 
 26 
 
 15-18. 
 
 196 
 
 35. 
 
 197 
 
 21. 
 
 196 
 
 38. 
 
 197 
 
 26. 
 
 11 
 
 57. 
 
 179 
 
 xvii. 11. 
 
 131 
 
 ii. 1-6. 
 
 170, 171 
 
 11, 12. 
 
 131 
 
 6,7. 
 
 171 
 
 13. 
 
 131 
 
 40. 
 
 184 
 
 xviii. 9. 
 
 10 
 
 iii. 3. 
 
 185 
 
 xix. 12. 
 
 10 
 
 16. 
 
 185 
 
 16, 17. 
 
 12, 197 
 
 16. 
 
 185 
 
 26. 
 
 15 
 
 16, 17. 
 
 131 
 
 xxi. 5. 
 
 28 
 
 20. 
 
 131 
 
 13. 
 
 92 
 
 21, 22. 
 
 184, 185 
 
 xsii. 20, 21. 
 
 13 
 
 22. 
 
 201 
 
 37, 38. 
 
 12 
 
 23. 
 
 184, 185 
 
 37—39. 
 
 190 
 
 iv. 7, 8. 
 
 201 
 
 40. 
 
 190 
 
 V. 32. 
 
 11 
 
 xxiii. 6, 7. 
 
 210 
 
 vi. 27. 
 
 180 
 
 13. 
 
 92 
 
 27, 28. 
 
 11, 235 
 
 15. 
 
 221 
 
 29. 
 
 12 
 
 16, 24. 
 
 92 
 
 30, 34. 
 
 11 
 
 23, 
 
 92 
 
 36, 36. 
 
 12 
 
 23, 24. 
 
 210 
 
 36. 
 
 193 
 
 27. 
 
 92, 210 
 
 vii. 22. 
 
 85 
 
 xxiv. 5. 
 
 13, 112, 113 
 
 ix. 22. 
 
 169, 196 
 
 5, 11, 24. 
 
 176 
 
 25. 
 
 11 
 
 9'. 
 
 176 
 
 X. 16. 
 
 13,49 
 
 11,24. 
 
 113 
 
 19. 
 
 168 
 
 XXV. 18—27. 
 
 225 
 
 27. 
 
 12, 190 
 
 31. 
 
 39 
 
 xi. 42. 
 
 92 
 
 41. 
 
 21,168 
 
 52. 
 
 92 
 
 xxvi. 26—28. 
 
 51 
 
 xii. 4, 6. 
 
 16 
 
 30. 
 
 203 
 
 22—24. 
 
 12 
 
 39. 
 
 201 
 
 30. 
 
 12 
 
 39, 42. 
 
 195 
 
 34. 
 
 12 
 
 xxvli. 35. 
 
 27, 28, 193 
 
 48. 
 
 14 
 
 39, 40, 43. 
 
 197 
 
 xiii. 26. 
 
 168 
 
 39—43. 
 
 29 
 
 26, 27. 
 
 13 
 
 46. 
 
 195 
 
 xvi. 16. 
 
 134 
 
 63. 
 
 161, 205 
 
 18. 
 
 10 
 
 xxviii. 13, 16. 
 
 205 
 
 xviii. 18, 19. 
 
 12, 13, 197 
 
 
 
 27. 
 
 15 
 
 
 
 xix. 46. 
 
 92 
 
 MARK. 
 
 
 XX. 22, 25. 
 
 13 
 
 
 
 35, 36. 
 
 176 
 
 i.4,«. 
 
 185 
 
 xxii.l9. 
 
 121, 162 
 
 ii. 17. 
 
 11 
 
 19, 20. 
 
 61 
 
 iii. 16, 17. 
 
 203 
 
 42. 
 
 201 
 
 iv. 17—27. 
 
 131 
 
 44. 
 
 201 
 
 vi. 3. 
 
 185 
 
 xxiii. 7, 8. 
 
 200 
 
 17—28. 
 
 131 
 
 36. 
 
 197 
 
 vii. 6. 
 
 119 
 
 46. 
 
 202 
 
 viii. 31. 
 
 169, 196 
 
 xxiv. 25, 26. 
 
 38, 137, 203 
 
 ix. 47. 
 
 10 
 
 36. 
 
 203 
 
 X. 17, 18. 
 
 12, IS, 197 
 
 
 
 xii. 30. 
 
 12 
 
 
 
 30, 31. 
 
 190 
 
 JOHN. 
 
 
 xiii. 22. 
 
 113 
 
 
 
 XV. 22, 23. 
 
 61 
 
 i. 9. 
 
 92 
 
 34. 
 
 195 
 
 12. 
 
 224 
 
INDEX OF TEXTS. 
 
 283 
 
 i. 13. 
 
 18. 
 
 20, 23. 
 iii. 3—5. 
 
 U, 16. 
 iv. 14. 
 
 24. 
 T. 17. 
 
 23, 46. 
 
 30. 
 TJ. 54 sqq. 
 vii. 12. 
 
 32. 
 viii. 12. 
 
 31, 32. 
 ix. 5. 
 X. 18. 
 xii. 46. 
 
 49. 
 xiv. 6. 
 
 7. 
 
 29. 
 XV. 1, 2. 
 xvi. 13. 
 XX. 19. 
 
 25. 
 
 ACTS. 
 
 i. 8, 9. 
 ii. 3. 
 
 30. 
 iv. 27. 
 X. 14. 
 xiii. 27, 48. 
 xiv. 16. 
 xvii. 23. 
 xxiii. 1. 
 xxvi. 22, 23. 
 29. 
 
 ROMANS. 
 
 ii. 4. 
 
 iii. 11—17. 
 ix. 27—29. 
 
 X. 
 
 151 
 202 
 186 
 
 47 
 
 46, 191 
 
 212 
 
 4 
 
 98, 105 
 
 238 
 
 128 
 
 51 
 161 
 103 
 
 92 
 119 
 
 92 
 196 
 
 92 
 140 
 
 91 
 221 
 
 26 
 
 207 
 
 119 
 
 203 
 
 27, 193 
 
 38 
 38 
 
 169 
 30 
 96 
 37 
 
 143 
 
 66 
 
 50 
 
 116, 169 
 
 81 
 
 ,18. 
 21. 
 xi. 2, 3. 
 
 4. 
 xii. 6. 
 xiv. 11. 
 xvii. 23. 
 
 128 
 
 102 
 
 tl08, 138, 152 
 
 30 
 
 193 
 
 118 
 
 118, 127 
 
 120 
 
 39 
 
 66 
 
 1 COBINTHIANS. 
 
 i. 19, 24. 
 ii. 4, 5. 
 7,8. 
 iii. 16. 
 
 117 
 
 46 
 
 117 
 
 120 
 
 V. 7. 
 
 8. 
 xi. 18, 19. 
 
 24. 
 xii. 7—10. 
 
 12. 
 
 208 
 88 
 113 
 121, 162 
 119 
 122 
 
 2 CORINTHIANS, 
 xi. 13. 
 
 113 
 
 GALATIANS. 
 
 iii. 10. 
 13. 
 
 191 
 186, 192 
 
 EPHESIANS. 
 iv. 8. 119, 183 
 
 PHILIPPIANS. 
 
 i.27. 
 iii. 3. 
 
 60 
 
 85 
 
 COLOSSIANS. 
 
 i. 15. 178,179,226,239 
 
 15, 17. 196 
 
 ii. 11, 12. 122 
 
 2 THESSALONIANS. 
 ii. 3, 4. 
 
 206 
 109 
 
 1 TIMOTHY. 
 
 iv. 1. 
 
 HEBREWS. 
 
 ii. 11, 12. 
 
 iii, 1. 
 viii. 7, 8. 
 ix. 13, 14. 
 xii. 18, 21. 
 
 80, 112 
 
 203 
 
 8,48 
 
 110 
 
 86 
 
 157, 158 
 
 JAMES, 
 i. 15. 196 
 
 21. 68 
 
284 INDEX OF TEXTS. 
 
 1 PETER. EEVELATION. 
 
 iii. 9. 
 
 19. 
 iv. 6. 
 
 iii. I, 2. 
 
 B. 
 
 1 JOHN. 
 
 541 
 164 
 164 
 
 224 
 46 
 
 XX. 2. 
 
 4—6. 
 xx\. 4. 
 
 21 
 
 176 
 
 45 
 
 (See Scriptures.) 
 
INDEX OF PROFANE AUTHORS, 
 
 
 
 Page 
 
 
 ■ 
 
 Page 
 
 Cicero de Offlc. iii. c. 29. 
 
 
 30 
 
 Plato, 
 
 Eep. ii. p. 377 sqq. 
 
 63 
 
 Euripides, Hippolytus 608, 
 
 
 30 
 
 
 V. p, 473, D, E, 
 
 2 
 
 Homer, Iliad ii, 3, 4. 
 
 
 19 
 
 
 viii. p. 509, B. 
 
 76 
 
 ii. 807. 
 
 
 218 
 
 
 X. p. 595, C, 
 
 60 
 
 vi. 123, 
 
 
 70 
 
 
 X. p. 595 Bqq. 
 
 65 
 
 vi. 202. 
 
 
 73 
 
 
 X. p. 615, A. 
 
 r> 
 
 XV. 247. 
 
 
 70 
 
 
 X. p. 617, E. 
 
 33 
 
 Odyss. xi. 25. 
 
 
 H 
 
 
 TimffiUB, p. 28, C. 
 
 66 
 
 xi. 93, 
 
 
 14 
 
 » 
 
 p. 36, B, C. 
 
 43 
 
 Plato, Apol. p. 24, B. 
 
 
 4, 6§ 
 
 
 p.4],A,B. 
 
 79 
 
 p. 30, C. and D. 
 
 2 
 
 
 Parm. p. 127, B. 
 
 73 
 
 p.41,D. 
 
 
 44 
 
 
 Pheedr, p. 249, A. 
 
 5 
 
 Pheedo, p. 65, E. 66 
 
 A. 
 
 76 
 
 
 Ep. ii. p 312, E. 
 
 46 
 
 p. 85, C. D. 
 
 
 74 
 
 Xerophon, Memor. i. 1. §. 1. 
 
 4,65 
 
 Phil, p, 30, D. 
 
 
 76 
 
 
 ii. l.§. 21 
 
 66 
 
 Gorgias, p. 523, K. 
 
 524, 
 
 A. 5 
 
 Sibyll 
 
 Oracle?, iv. 171. near 
 
 the 
 
 
 
 
 end of the book 
 
 15 
 
 BAXTER, vniNTrR, oxponp. 
 
OF THE HOLY CATHOLIC CHURCH, ANTERIOR TO THE DIVISION 
 i OP THE EAST AND WEST. 
 
 Translated ly Members of the UnglisTi Church. 
 
 Volumes Pubmshed. 
 
 Vol. 
 
 1 . St. Augustine's Confessions. Third Edition 
 
 2. St. Cyril's Lectures. Third Edition . 
 
 3. St. Cyprian's Treatises' . . . .' 
 
 4. and 5. St. Chrysostom on 1 Corinthians, 2 vols. 
 
 6. St. Chrysostom on Galatians and Ephesians 
 
 7. St. Chrysostom on Romans 
 
 8. St. Athanasius against the Arians 
 
 9. St. Chrysostom, Homilies on the Statues . 
 10. Tertullian. Second Edition, in the press. Vol. I. 
 *1 1. St. Chrysostom on St. Matthew. Part I. 
 
 on Timothy, Titus, and Philemon 
 
 St. Athanasius' Historical Tracts 
 
 12. 
 13. 
 14. 
 15. 
 16. 
 
 St. Chrysostom, Homilies on Philippians, &c. 
 
 Homilies on St. Matthew. Part II. 
 
 St. Augustine's Sermons. Vol. I. 
 
 17. St. Cyprian's Epistles 
 
 18. St. Gregory the Great on Job. Vol. I. . 
 
 19. St. Athanasius against the Arians. Part II. 
 
 20. St. Augustine's Sermons. Vol. II. . 
 
 21. St. Gregory the Great, Morals, etc. Vol. II. 
 
 22. St. Augustine's short Treatises . 
 
 23. St.Gregory, Morals, etc. Vol. III. Part I. 
 
 24. St.. Augustine on the Psalms. Vol. I. 
 
 25. St. Augustine on the. Psalms. Vol. II. 
 
 26. St. Augustine on St. John. Vol. I. . 
 
 27. St. Chrysostom on 2 Corinthians 
 
 28. St. Chrysostom on St. John. Vol. I. . 
 
 29. St. Augustine on St. John. Vol. II. . 
 
 30. St Augustine on the Psalms. Vol. III. 
 
 31. St. Gregory, Morals, etc. Vol. III. Part II. 
 
 32. St. Augustine on the Psalms. Vol. IV. 
 
 33. St. Chrysostom on the Acts. Part I. 
 
 34. St. Chrysostom on St. Matthew. Part III. 
 
 35. St. Chrysostom on the Acts. Part II. 
 
 36. St. Chrysostom on St. John. Part II. 
 
 37. St. Augustine on the Psalms. Vol. V. 
 
 38. St. Athanasius ....•• 
 
 39. St. Augustine on the. Psalms. Vol. VI. 
 
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 No. 24.— WALTER THE ARMOURER; or. The Interdict: a Tale of the Times 
 
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