that he predicted the issue just as it was about to happen in reference to himself, in the following words; "I also expect to be waylaid by some one of those whom I have named, and to be put to the rack, even by Crescens himself, that unphilosophical, and vainglorious opponent. For it seems not proper to call a man a philosopher, since he publicly attempts to contend against matters that he does not understand, as if Christians were infidels and wicked characters, merely for the purpose of captivating and gratifying the multitude. He has done all this under a strong delusion. For if he counteracts us without having read the doctrines of Christ, he is most iniquitous in his conduct, and much worse than common men, who for the most part are cautious in speaking and bearing a false testimony in matters that they do not understand; and if when happening to read, he does not understand the sublimity in them, or if understanding, he does those things that may lead one to suspect he is not one of them, (i. e.) no Christian, he is so much the more base and nefarious, inasmuch as he is enslaved to vulgar applause and an absurd fear. And, indeed, when I proposed certain questions to him, in order to ascertain and convince him that he really was ignorant, I would beg leave to inform you, that I found this to be the case. And that you may know all that I here say is true, if these discussions have not yet reached you, I am prepared to repeat these interrogations in your presence. This, too, would be a work suited to your majesties. But if these questions of mine, and his answers are known to you, it is obvious to you, that he knows nothing of our doctrines, or if he knows, he does not declare them on account of his hearers; so that, as I before said, he proves himself to be not a true lover of wisdom, a philosopher, but a lover of vainglory. He, indeed, does not even regard that excellent saying of Socrates, viz. "that no one is to be preferred to truth:" Thus far Justin. But that in consequence of his freedom against Crescens, he was brought to his end, is shown by Tatian, a man who at first, as a sophist, taught the various branches of literature among the Greeks, and obtained no small celebrity in them, and who left numerous monuments of his attainments in his works. This he relates in the book against the Greeks, thus:

"And that most excellent Justin, justly declared that the aforesaid persons were like robbers." Then after some comments on these philosophers, he adds the following: "Crescens indeed, who had nestled in the great city (Rome,) surpassed all in his unnatural lust (aideρagia) and was also wholly enslaved to the love of money. And he who advised others to despise death, was nimself so much in dread of death, that he plotted death for Justin as a very great evil. Because that when proclaiming the truth, he proved the philosophers gluttons and impostors." And such was the cause that produced the martyrdom of Justin.

CHAPTER XVIII.

The martyrs mentioned by Justin in his books.

BUT the same author before his conflict makes mention of others that suffered martyrdom before him, in his first Apology. In which he aptly introduces the following statement: "A certain woman," says he, " had a husband that was intemperate. She herself, had also previously led a dissolute life; but after she was made acquainted with the doctrines of Christ, she became modest, and endeavoured to persuade her husband also to lead a virtuous life, presenting to his mind the doctrines of Christianity, and the punishment of eternal fire awaited those that would not live virtuously, and according to right reason. But he still continuing in the same lascivious habits, wholly alienated his wife's affections by his practices. Finally, the woman considering it wicked to live with one who, contrary to the law of nature and propriety, was intent upon every course to gratify his lusts, contemplated a divorce. But when she was encouraged by her friends, who advised her still to remain with him, as if he might give hopes of a change of life, she did violence to herself and remained. Afterwards, however, her husband, who had gone to Alexandria, was reported to be acting much worse. Fearing, therefore, lest she should become a sharer in his unrighteousness and impieties, if she continued united to him, and

should be his companion, she sent him what is called the bill of divorce, and was separated. This good and excellent husband, however, who ought to have rejoiced that his wife, who had formerly delighted in debauchery and all manner of vice, had now ceased from those deeds in which she had formerly been wantonly engaged with servants and hirelings, and that she now wished him, also, to cease from doing the same things, would not do thus, when she left him, but he brought an accusation against her, asserting that she was a Christian. And she delivered to you, the emperor, a petition, requesting that she might first be permitted to regulate her domestic affairs, and then, after the regulation of her affairs, she would make her defence in reference to the accusation. And this you granted. But he, who had formerly been the husband of the woman, not being able to say anything against her now, turned upon a certain Ptolemy, whom Urbicius had punished, and who had become her instructer in the principles of Christianity, in the following manner.

He had persuaded the centurion to seize Ptolemy his friend, and cast him in prison, and to ask him only this, whether he was a Christian? Ptolemy, who was a lover of truth, and averse to all deceit and falsehood, confessed himself a Christian; in consequence of which, he was cast into prison, and punished by the centurion in this way for a long time. At last, when the man came before Urbicius in like matter, only this one thing was asked, whether he was a Christian? And as he was conscious of deriving every happiness and blessing from the doctrine of Christ, he again professed the principles of celestial virtue.— For he that denies that he is a Christian, either denies, because he despises, or because he is conscious that he is unworthy of this religion, and a stranger to its excellency; and thus avoids the confession. Neither of these things can apply to the true Christian. Urbicius, however, having commanded him to be led forth, a certain Lucius, who was also a Christian, seeing the judgment so unjustly passed, says to Urbicius, "What charge is this, that you should punish one who is neither an adulterer, nor fornicator, nor a murderer, nor a thief, nor a robber; nor convicted, indeed, of any crime, but simply confessing the name of

U

a Christian? O, Urbicius, you do not judge what becomes our pious emperor, nor the philosophic son of Cesar, nor the sacred senate." But without any other reply, he said to Lucius, “Thou appearest also to be one such as these," and as Lucius answered "by all means," he in like manner commanded him to be led forth. But he, (Lucius,) said, he thanked him; "for now," he added, "he was liberated from wicked masters, and was going to the good Father and king, even God. And a second and third coming up, were punished in the same way." To these Justin, next in order, adds the passages that we quoted above, where he says: "But I am now waiting to be waylaid by a certain one of those called philosophers," &c.

CHAPTER XVIII.

The books of Justin that have come down to us.

THIS Justin has left us many monuments of a mind well stored with learning, and devoted to sacred things, replete with matter profitable in every respect. To these we shall refer our studious readers, only indicating as we proceed, those that have come to our knowledge. There is a discourse of his, addressed to Antonine, surnamed the Pious, and his sons and the Roman senate, in defence of our doctrines. Another work, comprising a defence of our faith, which he addressed to the emperor of the same name, Antoninus Verus, the successor of the preceding, the circumstances of whose times we are now recording. Also, another book, against the Greeks, in which, dilating upon most of the questions agitated between us and the Greek philosophers, he also discusses the nature of dæmons; of which it is not necessary to add anything here. There is also another work, that has reached us, also against the Gentiles, to which he gave the title, "Refutation." Besides these, also another, "On the Sovereignty of God," which he establishes not only by the holy Scriptures, but also by references to the works of the Greeks. Moreover

he wrote a work called Psaltes, (the psalmist,) another, also consisting of Remarks on the Soul, in which, after proposing various questions on the subject, he adds the opinions that prevailed among the Greek philosophers, which he also promises to disprove, and to give his own opinion in a separate work. He also wrote a dialogue against the Jews, which he held at Ephesus with Tryphon, the most distinguished among the Hebrews of the day. In this he shows how the Divine grace stimulated him to this discourse on the faith, what zeal also he had before evinced in the studies of philosophy, and what indefatigable research he had applied in the discovery of the truth. In this also he states respecting the Jews, how insidiously they plotted against the doctrine of Christ, and addresses the following words to Tryphon: "But you do not only continue impenitent for your evil deeds, but selecting chosen men, you sent them from Jerusalem to all the world, declaring that the infidel sect of Christians had made its appearance, and uttering all those falsehoods against us which those that know us not are accustomed to repeat. Thus you are the causes of iniquity not only to yourselves but to all others also." He writes also, that even down to his time, gifts of prophecy shone forth in the church; mentions also, the Revelation of John, plainly calling it the work of the apostle, and records also, certain prophetic declarations, in his discussion with Tryphon, and showing that the Jews had expunged them from the Scriptures. There are also many other works of his in the hands of many of our brethren. So valuable and worthy of study were these works esteemed by the ancients, that Irenæus quotes him often. This he does in the fourth book against heresies, adding the words: "And well does Justin, in his work against Marcion, say: 'I would not even believe the Lord himself, if he were to announce any other God but the Creator." " And in the fifth book, he says: "And well did Justin say, that before the appearance of our Lord, Satan never ventured to blaspheme God, because he did not yet know his own condemnation." These we deemed necessary to state, in order to stimulate the studious likewise to the diligent perusal of these books. And thus much respecting Justin.