1. To the Emperor Titus wElius Adrianus Antoninus Pius Augustus Csesar, and to his son Verissimus the Philosopher, and to Lucius the Philosopher, ■* the son b of (jEHus Verus) Csesar by birth, and of • The figures in the margin refer to the pages in the Paris Edition.
b The Emperor Adrian adopted Lucius ASlius Verus, and gave him the title of Caesar. This Lucius died; leaving only one son Lucius Verus.
Adrian then adopted Titus Antoninus Piuses his successor, upon condition that he should adopt both Marcus Aurelius Antoninus, who is here called Verissimus, his wife’s brother’s son, and Lucius Verus, the son of ASlius Verus.
The following scheme will show the relation in which Lucius Verus stood toward Antoninus Pius and Lucius ASlius Verus.
Adrian adopted Antoninus Pius Lucius AS lius Verus Ojesar adopted. I Marcus Aurelias Antoninus, Lucius Verus Verissimus, the Philosopher.
Thus Lucius Verus washy birth son of L. ASlius Verus Caesar, and the adopted son of Antoninus Pius. The apology of Athenagoras is in like manner inscribed to Marcus Aurelius and Lucius j&iius, or Aurelius Verus, the philosophers.
Of Lucius Verus the following character is given by Gibbon, {History qf the Decline and FaU of the Roman Empire, Book 1. cb. 3.) “ He was adopted by pus; and on the accession of Marcus THE APOLOGY OF Pius by adoption, the lover of learning; and to the sacred Senate, and to all the Roman people, in behalf of those of all nations who are unjustly hated and persecuted, 1 Justin, the son of Priscus, and grand- son of Bacchius, natives of Flavia Neapolis 6 of Syria ‘ Palestine, being myself one of those (wno are so un- justly used) offer this address and supplication.
2. Reason herself dictates that those, who can with propriety be denominated ‘ Pious’ and ‘ Philosophers,’ should love and honor truth alone, and refuse to follow the opinions of the ancients, if plainly erroneous. For right reason not only forbids us to assent to those who are unjust/ either in practice or in principle, but com- mands the lover of truth, by all means, to choose that which is just in word and deed, even in preference to his own life, and under the threatened danger of immediate death. Now ye hear continually ascribed to yourselves the appellations, ‘Pious,* ‘Philosophers,’ ‘ Guardians of Justice,’ and ‘Lovers of Learning:’ but whether ye also really are such, the event will show. For we have come before you, not to flatter you in this address, nor to obtain favor by words of adulation, but to demand that judgment may be passed according to strict and well-weighed reason; that ye be not in- fluenced by prejudice or the desire of pleasing super- stitious men, nor, through inconsiderate passion, and the long prevalence of an evil report, pass a sentence, which would turn against yourselves. For we are * fully persuaded that we can suffer no injury from any one, unless we are found guilty of some wicked- ness, or proved to be bad men: and kill us, ye may; but hurt us ye cannot.
3. That no one, however, may imagine this to be an unfounded and rash boast, we entreat that the charges against Christians may be examined; and if was invested with an equal share of sovereign power. Among the many vices of this younger Verus, he possessed one virtue: a dutiful reverence for his wiser ^colleague, to whom he willingly abandoned the ruder cares of empire. The philosophic emperor dissembled his follies, lamented his early death, and cast a decent veil over his memory.’’
0 Flavia Neapolis was, as its name implies, a new town, built near ihe ruins of Sychem, in Samaria. It derived its name Flavia from Flavius Vespasian, who sent a colony thither.
JUSTIN MARTYR.
they be proyed to be well founded, we are willing that they should he punished as they deserve, or even to punish them. ourselves. d But if no one has any proof to bring against them, right reason requires that you should not, in consequence of an evil report, injure irinocent men, or rather yourselves, since your de- cisions would be influenced not by judgment but by passion.
Every wise man will agree, that an appeal of this nature can then only be conducted equitably and well, when subjects have the privilege of giving, without interruption, a full account of their lives and opinions; and princes, on the other hand, pass sentence in all godliness and true philosophy, and not according to the dictates of violence and arbitrary power: since by so doing, both princes and subjects would secure their own interest. For even one of the ancients hath somewhere said, “ Unless both princes and subjects be influenced by true philosophy, the state can never prosper.” e It will be our care, therefore, to give all men the potver of examining our lives and doctrines, that we may not suffer for the errors blindly committed by such as determine to be ignorant of our opinions: and it will be your duty? as right reason requires, when ye have heard the cause, to be just judges. For if, when ye shall have been so informed, ye do not what is just, ye will be inexcusable before God. A name in itself ought not to be judged favorably or unfavorably, without the actions which that name implies. Although, as to our name, which is made a subject of accusation against us, we are the best of men. f But as we should d dZiovncv—-Ko'\d$£<Tdcu o)f irptirov iari, jtaMov 61 KoXafyiv.
The translation expresses the sense which Fabricius gives to this difficult passage. A similar sentiment is found at the end of Sect. 22. “ We even entreat that those who live not agreeably to their doctrines, but are merely called Christians, may be punished by you.”
Other explanations of the words are given by Thirlby.
• Plato de Republic d. v. Tom. ii. p. 473, D. This was a favorite maxim of Antoninus the philosopher, and was, therefore, judiciously introduced by Justin Martyr., f Xpqortfrarot. The names Christus and Xp/jorof were frequently confounded; sometimes fancifully enough. Thus Theophilus ad Autolycum, p. 69, B. fyd) ftlv ovv. bpoXoyio elvai Xpioriavof, xal 0opa> rd 6eo<pi\is Hvofia tovto } IXirijoiv cvxpnrrojs chat rip 0«3. And again, p. 77, B. See Tebtullian, Apol. Sect. 3.
think it unjust that, if we are proved to guilty, we should demand to be acquitted in consequence of pos- sessing a good name, do on the other hand, if we are proved to be innocent of all offence both in the name which we bear, and in the lives which we lead, it will be for you to beware, lest, if you unjustly punish the guiltless, ye youtselves should be exposed to the vengeance of justice. From a mere name neither praise nor blame can justly arise, unless something either good or bad can be proved by actions. For you pass not sentence upon any that are accused among -- yourselves, until they are condemned; but against us you receive the very name as an accusation; whereas from our name you ought rather to punish our accusers. For we are accused of being Christians: but to hate that which is good, (which Chrestus implies,) is manifestly unjust. And again, if any one of those also who are so accused, denies it, asserting that he is not, ye dismiss him; ye release him as if ye had nothing whereof to accuse him. But if any one confesses that he is a Christian, ye punish him for his confession: whereas ye ought to inquire into the life both of him who confessed and of him who denied, that by their deeds it might be made manifest what kind of man each of them was.
4. For as some, who have been taught by our master Christ nQt to deny him, even when tortured, exhort (others to embrace the faith); so it may happen that men of evil lives may afford a pretence to others, who are anxious to accuse all Christians of impiety and injustice. But this too is unjustly done. For many assume the name and garb of Philosophy, who act not at all in conformity with their character. And ye well know that men holding opposite opinions and doctrines among the ancients, are styled by the common name of philosophers. Now some of these taught atheism; and some who were poets attributed even to Jupiter the grossest indulgences, with his own children. Yet those who give publicity to such opinions receive no pro- hibition from you. Nay, ye even propose prizes and honors to such as shall eloquently express these dis- graceful histories of your gods.
5. Why then should we be thus treated, who openly JUSTIN MARTYR.
m avow our determination not to injure any one, nor to hold these impious opinions? Ye judge not righteous judgment, but under the excitement of unreasonable passion, and lashed on by the scourges of evil demons, ye punish without judgment and without thought. For the truth must be spoken. Evil demons, 1 * in times of old, assuming various forms, went in unto the daughters of men, and committed other abominations; and so astonished the minds of men with the wonders which they displayed, that they formed not a rational judg- ment of what was done, but were hurried away by their fears; so that, not knowing them to*be evil demons, they styled them gods, and addressed them by the name which each demon imposed upon himself. And when Socrates, in a spirit of true wisdom and research, endeavored to bring all this to light, and to lead ^ men away from the worship of demons, the demons ^themselves so wrought by the hands of men who delighted in wickedness, as to put him to death, as an atheist or impious, under the pretence that he was introducing new deities. And so in like manner do they act toward us. For not only was this declared to the Greeks by Socrates, at the suggestion of right reason, but also in other lands, by Reason, even the Word itself, which appeared in a bodily form, and was made man, and was called Jesus Christ. We, then, believing in him, declare that the demons, who did such things, not only are no gods, h blit are evil and unholy spirits, whose actions are not even equal to those of virtuous men. Hence it is that we are styled Atheists. 1 0. We confess, indeed, that we are unbelievers of such pretended godj, but not of the most true God, the Father of righteousness and temperance, and of all other virtues, in whom is no mixture of evil. But we worship and adore Him, and his Son, who came out from Him, and bath taught us respecting these things, k * rl waXatbv Saipovtg QatiXot brupavetas iroitfoduevotf *al ywaixas SftolXevffav kcH iraiSas Sifyffetpav, sai d60tjrpa dvOp&xois iotifav.
* ob ftSvop pb Btovs tlvai <p*pbf t aXXd ca/rod? k al dvootovg Satpovas* Thfl common reading is pb 4p6od?, which is plainly erroneous.
i See the note on the Martyrdom of Ignatius, c. 3 k ’AXX’ Utiviv rtf Kal rbv -trap* aftroD libv iXddrra sal StSdfavra bp&s rmtra Mtd rtor rfiy SXXwv iiropivvv ca | d ifopomptvuv iymO&v iyyiXuv frpardr, THE APOLOGY OF and respecting the host of the other good angels, who follow Him and are made like unto Him; and the irvtvfid rt rd irpotprjTtKbv ce(36pt8a } k al irpoaKxrvotpev, \6y(p Kal iXi i$e(a Ttfi&VTCS.
The sense given in the translation is that usually affixed to these words, and supported by Bp. Bull, Defensio Fid. Nicence, Sect. ii. c. iv. 8. Justin had observed, in § 5. that Socrates fell a victim to the cruelty of his countrymen instigated by evil demons; and that the same spirits caused the Gentiles to accuse the Christians of atheism. He shows, therefore, that the religion of Christ taught them that those spirits were no gods, “ The object of our worship,’ 1 he says, “ is God the Father or righteousness and temperance, the author of every good thing. We adore Him, and his Son, who came out from Him. He it was who taught us fully what hath before been observed respecting evil angels, and their delusions, and hath also taught us that there is an innumerable host of good angels, who follow him and are made like unto Him. We worship also the Prophetic Spirit.”
The parenthetic mention of evil and good angels is certainly harsh; but may perhaps be justified when the words are considered in con- nexion with the context. ^ The statement respecting the three persons of the blessed Trinity, as the only objects of worship, is repeated in Sect. 16. ^ “ We worship the Creator of the universe. — Again we have learned, that he, who taught us these things and for this end was born, even Jesus Christ — was the Son of Him who is truly God; and we esteem him in the second place. And that we with reason honor the Pro- phetic Spirit, in the third place, we shall hereafter show.”
Tdv Spptovpydv rovde rov rcavrds ec($6pcvot — rdv 6i6d<neaXdv rt roirwv ytv6- ptvov fipuv, Kal els rovro yewrjQivra *Ii jooiyv Xpictrdv — itdv adrov roii ovrus ©cot; /i a06vres, Kal Iv Sevripq. ydpa e^ovres, irvevpd re mpo^rjrtKdv Iv rpirp rrffier, Sri perk \6yov rtp&pev, airodelfopev. Apol. p. 60, D.
Grabe follows Cave ( Primitive Christianity, Part i. eh. i. p. 9,} by connecting rdv SyyiXuv crpardv with fipas- “ Who instructed us, ana the whole society of angels, in these divine mysteries.” Grabe sup- ports this version by a reference to Eph. iii. 10. m l va yvwploOif vvv rats &p%ais Kal rats e^ovalais Iv rots lirovpavlotsj Stibtfjs iKtXijalas, h ‘KoXvwotKiXos co<f>(a roxi Ocoti • and quotes Iren£us ii. 55. “ Semper autem coexistent Filius Patri, olim et ab initio semper revclat Patrem, et aneelis et . archangelis et potestatibus et virtutibus, et omnibus quibus vult reve- lare Deus.”
Ashton, in a note subjoined to bis edition of this apology, supposes that there is a dislocation in the words of the text, the clause— Kal rdv ru>v SXXtav — dyyfXwv crrpardv — having been removed from the end of the sentence into the middle. The passage, with this alteration, will stand thus. ’AXX’ IkcIvSv tc, Kal rdv Trap’ adroit itdv IXO&rra mil Stidf- avra tipis ratfra, irvevpd rt rd irpo^riTiKdv cep6ptda Kal rpooKvvodptv, XSy* Kal iXrjdeltf, ripdvres Kal rdv rdv cLXXuv bmpfvvv Kal Ifopoiovpivwv SyaOdv SyyiXtov arpardv.
“ But we worship and adore, in reason and truth, Him, and his Son who came out from Him, and taught us these things, and the Holt Spirit; honoring also the host of the other good angels who follow him and are made like unto him.”
Roman Catholic writers adduce this passage, as favoring the worship JUSTIN MARTYR.
m Prophetic Spirit; honoring them in reason and in truth. And to every one who wishes to learn, we freely de- liver our opinions, even as we have been taught.
7. But, some one will say, already some of those who have been taken have been proved guilty of crimes. And, in fact, ye do frequently condemn many, after having made diligent inquiry into the life of each one that is accused, and not in consequence of such charges as have been mentioned. 1 Moreover, this we readily confess, that in the same manner as among the Greeks, those who hold any peculiar system of opinions, are all called by the name of philosophers, although their tenets be opposed to each other, so, in other countries, the name assumed by all those, who either have or profess true wisdom, is the same; for all are called Christians. Wherefore we require that the actions of all those who are accused before you may be examined; that he who is convicted may be punished as an evil doer, but not as a Christian. 01 And if any one appears to be innocent, that he may be dismissed, as a Christian who hath done no evil. For we require you not to of angels. They place a comma after raZra, and render the words to this effect: “ We. Worship in reason and in troth, with all honor, Him, and his Son who came out from Him, and taught us these things, and the host of good angels which follow him and are made like unto Him, and the Prophetic Spirit.’ 1 In the passage, however, above quoted, and in many others, Justin plainly points out three persons only, the Creator, the Son, and the Prophetic Spirit, as the objects of Christian worship. Compare Apol.
See Bp. Kaye’s Account of the Writings and Opinions qf Justin Martyr, Ch. ii. p. 53.
i ml ydp xoWods iroXXrfjcff, Srav Udarott rwv mnryoprjftivtov rdv (3tov ifcrdtyjrs, dXX’ oh Std rods irpo\t^diwras t KaraS ucd$cre. If this passage is correct, its senpe seems to be this: “ In the course of your various and discursive inquiries into the lives of so many as are brought before you under the general accusation of being Christians, there are doubtless many who are guilty of some crime, for which 'they may justly suffer punishment, although they would deserve no blame for the charge first alleged against them.” The last clause, £XX’ oh Sid rods *p&X«^0&r«r, is, however, so harsh, that we might almost suspect that Justin wrote, 4XX’ ohS’ ahrods ofac iXcyxdivros, or, if the word might be allowed, od irpot\tyx&b>ras. “ Ye frequently condemn many, after ye have made inquiry into the life of each, but not even those, unless they have been first convicted of some crime.”
THE APOLOGY OF punish our accusers: B they are sufficiently recom- ” pensed by their own malice, and their ignorance of what is good.
8. Moreover, bear in mind that it is for your sakes that we thus speak; since it is in our power to deny, when we are questioned. But we choose not to live by falsehood. For out of our great love of an eternal and pure life, we desire to converse with God, the Father, and Creator of all things; and hasten to confess, in- asmuch as we believe and are sure, that such as show by their works that they follow God, and earnestly long to converse with him, in the place where no evil assaults them, shall be able to attain to those blessings. Such, then, to ^peak briefly, are our expectations: such are the doctrines, which through Christ we have learned, and teaph. Now Plato 0 in like manner de- clared that Rhadamanthus and Minos will punish the wicked who shall come to them. The event, of which we speak, is the same; but we say that it will be ac- complished by Christ: and that both souls and bodies will be united, and punished with eternal torments, and not, as he declares, for a thousand years only.? If, notwithstanding, any one should say that all this is incredible dr impossible, this error regards ourselves only, and no one else,? as long as we are not proved guilty of any evil action.
a This is probably an allusion to the rescript of the Emperor Adrian, subjoined to this Apology, in which punishment is threatened against any who should calumniate the Christians.
Justin here plainly maintains the eternity of future punishments. When Justin M. speaks in his own person, he always describes the punishment of the wicked as eternal. See c. 12, 24, 29 at the end, 60 at the end. See also Apol. 2, p, 41, C. E. 45, E. 46, D. 47, D. There is a passage in his Dialogue with Trypho, however, in which his instructor describes the happiness of the righteous and the punishment of the wicked as enduring as long as Goo shall wifi: ol-naj al ptv (xpv%al) a£tat toV Oeov QaviieQai oIk irodv^oxovoi In, ai Of KOAd^oi/rai es r 1 av alrcts Kal Uvai ko. 1 KoXd^eoOat b Qtbs dikfl. p. 223, C.
JUStln 18 k® re to. b® considered as expressing his own sentiments, * n f con tradiction will be reconciled by supposing his opinion to be, that the eternity of the soul of man is not inherent, but that lhe punishment of the wicked to be eternal. See Bp.
JUSTIN MARTYR.
9. Neither again do we^honor with numerous sa- crifices and garlands of flowers, those, whom men hare invested with a bodily shape, and placed in temples* and then denominated gods. We well know that these are senseless and dead, possessing not the form of God. We imagine not that God hath such a bodily shape as some pretend to imitate, to his honor; and are per- suaded that these images have not the form of God, but the names and figures of those evil demons which have appeared. For why should I repeat to you, who know so well, in what manner the workmen treat their ma- terials, polishing, cutting, melting, and hammering, and frequently out of the meanest vessels, by merely changing their form, aqd fashioning them anew, giving them the name of gods? r In our opinion this is not only unreasonable, but offers great dishonor to God, who, although he possesses a glory and form which are inexpressible, is thus named after corruptible things and such as require care to preserve them. Ye well know, also, that those who are occupied in these works lead most impure lives, and, not to dwell upon particulars, practise all kinds of wickedness, so gg that they even corrupt the women who assist them in their works. O astonishing blindness! that men thus impure should be said* to form and change the fashion of gods, for the purpose of worship; and that such men should be placed as guards of the temples where they are set up, not considering that it is impious either to imagine or to say, that men are the keepers of gods.
10. But we are firmly persuaded that God requires not from men materia] offerings, seeing that he hath given us all things. And we have been taught, and believe, and are sure, that they only are accepted of him, who imitate the perfections of his holy nature, chastity, justice, humanity, and whatever other virtues belong to God, to whom no name can be ascribed/ We have r Compare Isa. xliv. 12-19. It might be conceived that Justin Martyr had in view the history told of Amasis, in Herodotus, Lib. ii. 172.
• Mytvdai is the reading of H. Stephan us, instead of Xfysotic.
* Justin expresses the same thought in c. 80, and in his Second Apology, p. 44. 8 vo pa 6e rip xdvruv xarpi Oerdv, &ytvv/jTa> dm, oix $<mv • In the persecution, which took place after the death of Antoninus Pius, Attalus, in the midst of his torments, while being roasted in an iron chair by a slow fire, was asked, what was the name of God 7 his reply THE APOLOGY OF THE APOLOGY OF been taught also, that he, of his goodness, did in the beginning make all things of unformed matter, for the sake of men; who shall, we know, be admitted to his presence, there to reign with him, in immortality and freedom from all suffering, if they show themselves worthy, by their actions, in obedience to his will. For in the same manner as he created us from nothing, so we believe that they who choose such things as are well-pleasing in his sight, shall, in consequence of that choice, be deemed worthy of immortality and com- munion with him. For to exist, at the beginning, was not in our own power. But to obey what is conformable to his will, making our choice by means of the rational faculties with which he hath endowed us, persuades us and leads us to faith.” And we consider it to be of the utmost importance to every man, that he be not forbidden to learn these things, but be exhorted and persuaded to embrace them. For that which' human laws never could have effected, the Word, which is divine, would have (already) performed, had not the evil demons disseminated many false and impious accusa- tions, of which we are entirely guiltless, availing them- selves of the assistance of that proneness to all evil, which, although various in its kind, exists in every man.
11. Now ye, when ye hear that we look for a king- dom, assume, without inquiry, that we speak of a human kingdom; whereas we speak of that which is with God: as plainly appears from this, that when we are questioned by you, we confess that we are Chris- tians,' when we know that the punishment of death will be inflicted upon all who confess. For if we ex- rq pected a human kingdom, we should deny* that we might escape death; and should seek to remain concealed, that we might obtain what we expect. But since our hopes are not fixed upon this present world, we care not for our murderers, knowing that at all events we must die.
12. Moreover, we aid and assist you to preserve peace, more thhn all other men: for we are firmly was, “ God is not like man, he hath no name.” 'O 0e4f Svopaobs tyu m ivOpwros. Euseb. Hist. Eccles. v. 1. The same sentiment is found in the Cohort atio ad Grwcos, ascribed to Justin, p. 19, B.
• Compare John vii. 17.
JUSTIN MARTYR.
persuaded, that it is impossible that any man should escape the notice of God, whether he be an evil doer, or covetous, or a traitor, or a virtuous man: and that every one shall go into eternal punishment or happi- ness, according to that which his deeds deserve. For if all men knew this, no one would choose evil for a little time, knowing that he must go into everlasting punishment by fire; but each would restrain himself and adorn himself with all virtue, that so he might attain unto the good things which are of God, and be free from those torments. They, who offend against the laws and are exposed to the punishments which you impose, may endeavor to escape detection, know- ing well that it is possible to elude the notice of human beings like yourselves. But if they had learned and were well assured, that it is impossible for God not to know every thing which is done, nay even every thing which is thought, they would by all means live circumspectly, if it were but to avoid the punishment hanging over their heads, as even ye yourselves will confess.
13. But, it would seem, ye fear lest all should be just and holy in their lives, and ye should have none to punish. This would be an apprehension worthy of an executioner, but not of good princes. And we are per- suaded that such suggestions arise, as we have before said, from those evil demons, who demand even offer- ings and worship from those who live a life contrary to reason. Neither do we suspect that ye, who follow after piety and philosophy,* would do any thing against reason. But if ye also, in like manner with those inconsiderate men, honor established practices more than truth, then do what ye can: and the utmost that even princes can do, who honor the opinions (of men) more than the truth, is but as much as robbers in the desert could. * And that your labor will be in vain the Word himself declares, than whom, with God his Fa- ther, we know no prince more royal and more just. For as all avoid the inheritance of the poverty, or * Justin alludes to the appellations of the two Antonines, 'Pius’ and * Philosopher.’ See Sect. 2.
7 That is, ‘ put us to death,* Compare Sections 2 and 60, gQ disease, or disgrace of their parents, so will every w one who is wise reject that which right reason commands him to refuse.* 14. Our teacher the Son and Apostle* of God the Father and Lord of all things, even Jesus Christ* from whom also we have obtained the name of Chris- tians, hath foretold to us that all these things would come to pass. Wherefore we cleave steadfastly to all things which were taught of him, since whatsoever he before declared should happen, hath indeed been ful- filled. For this is the work of God (only); to declare events before they happen; and manifestly to bring them to pass, even as they were predicted.
15. We might now rest satisfied with what hath been said, and add nothing more, in the full assurance that our demands are perfectly consistent with justice and truth. But being well aware that the mind, once held captive by ignorance, doth not without great diffi- culty change, in an instant, its whole train of thought, we have determined to add a few words, to persuade those who are really lovers of truth; for, although difficult, we are persuaded that it is -not impossible, that a plain representation of the B truth should be suffi- cient to dissipate error.
16. With respect to the charge of impiety: what man of consideration will not confess that this accusa- tion is falsely alleged against us? since we worship the Creator of this Universe, declaring, as we have been taught, that he requires not sacrifices of blood, and libations, and incense; and praise him to the utmost of our power, with words of prayer and thanksgiving, for all things which we enjoy. For we have learned, that the only honor which is worthy of him is, not to coh- sume with fire what he hath given to us for our nourish- ment, but to distribute them to ourselves and to those z Children inherit the property of their parents, and they justly claim it as their right. But no one requires to succeed to the poverty, or disease, or disgrace of his parent. In like manner, although estab- lished prejudices may have descended to us, we shall exercise our own judgment upon them: we shall consider whether right reason declares them to be part of the wealth, or of the weakness of antiquity: and accordingly accept or reject them.
* Heb. lii. 1.
JUSTIN MARTYR.
*w-l who have need: and that our thankfulness to him is best expressed, by the solemn offering of prayers and hymns. Moreover we pour forth our praises b for our creation, and every provision for our well-being; for the various qualities of all creatures, and the changes of seasons; and (for the hope) of rising again in corrup- tion, through faith which is in him. Again we have learned, that he who taught us these things, and for this end was born, even Jesus Christ, who was crucified under Pontius Pilate, the procurator of Judea, in the time of Tiberius Caesar, was the Son of Him who is truly God, and we esteem him in the second place. And that we with reason honor the prophetic Spirit, in the third place, we shall hereafter show.® For upon this point they accuse us of madness, saying that we give the second place after the unchangeable and eternal God, the Creator of all things, to a man who was crucified; (and this they do) being ignorant of the mystery which is in this matter; to which we exhort you to take heed while we explain it. d 17. For we have fprewarned you to beware, lest those demons, whom we have before accused, should deceive you, and prevent you from reading and under- standing what we say. For they strive to retain you as their slaves and servants, and sometimes by revela- tions in dreams, and at other times again by magical tricks, enslave those who strive not at all for their own salvation. In like manner as we also, since we have been obedient to the Word, abstain from such things, and, through the Son, follow the only unbegotten God. We, who once delighted in fornication, now embrace chastity only: we, who once used magical arts, have consecrated ourselves to the good and unbegotten God: we, who loved above all things the gain of money and possessions, now bring all that we have into one common stock, and give a part to every one that needs: we, who hated and killed one another, and permitted not those of another nation, on account of their different * The true reading is probably abfotts, not alrfaus.
* Compare Sect. o.
* Justin here digresses after bis usual manner, and does not resume. bis argument till Sect. 31.
138 THE AfrOLOQY OF [§ 18.
customs, to live with us under the same roof, now, since the appearing of Christ, live at the same table, and pray for our enemies, and endeavor to persuade those who unjustly hate us; that they also, living after the excellent institutions of Christ, may have good hope with us to obtain the same blessings, with God the Lord of all.
18. And, that we may not seem to deceive you, wj think it right to remind you of some few of the doc- trines which we have received from Christ himself, before we proceed to the proof (which we have pro- mised): and be it your care, as powerful princes, 6 to inquire whether in truth we have thus been taught and teach. His words were short and concise; for he was no sophist, but his word was the power of Gon. f With respect, then, to chastity, he spake thus: “Who- soever shall look on a woman to lust after her, hath already committed adultery in his heart before God.”® And “ If thy right eye offend thee* cut it out; h for it is profitable for thee to enter into the kingdom of heaven with one eye, rather than with the two, to be sent into everlasting fire.” 1 And, “ Whosoever marrieth a wife that is put away from another man, cora- mitteth adultery:” k and, “ There are some, which were made eunuchs of men: and there are some which were born eunuchs; and there are some which have made themselves eunuchs, for the kingdom of heaven’s sake: but all receive not this.” 1 Hence they who, under the sanction of human laws, marry again, and they who look on a woman to lust after her, are sinners in the sight of our master. For not only he, who is an adulterer in fact, is cast but by him, but he who wishes to commit adultery: since not only the deeds but the very desires are manifest to God. Nay many, both men and women, of the age of sixty and seventy years, who have been disciples of Christ from their youth.