and respec'ing the host of the other good angels, who follow Him and are made like unto Him; and the

πνεῦμά τε τὸ προφητικόν σεβόμεθα, καὶ προσκυνοῦμεν, λόγῳ καὶ ἀληθεία τιμώντες.

The sense given in the translation is that usually affixed to these words, and supported by Bp. BULL, Defensio Fid. Nicena, 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," he says, "is Gop the Father of 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 connexion 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 Prophetic Spirit, in the third place, we shall hereafter show."

Τὸν δημιουργὸν τοῦδε τοῦ παντὸς σεβόμενοι-τὸν διδάσκαλόν τε τούτων γενόμενον ἡμῖν, καὶ εἰς τοῦτο γεννηθέντα Ἰησοῦν Χριστὸν—ὑιὸν αὐτοῦ τοῦ ὄντως Θεοῦ μαθόντες, καὶ ἐν δευτέρᾳ χώρα ἔχοντες, πνεῦμά τε προφητικὸν ἐν τρίτῃ τάξει, ὅτι μετὰ λόγου τιμῶμεν, ἀποδείξομεν. Αpol. p. 60, D.

GRABE follows CAVE (Primitive Christianity, Part 1. ch. i. p. 9,) by connecting τὸν ἀγγέλων στρατὸν with ἡμᾶς. “ Who instructed us, and the whole society of angels, in these divine mysteries." GRABE supports this version by a reference to Eph. iii. 10. "Iva yvwpio0ñ võv Taïs ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις, διὰ τῆς ἐκκλησίας, ἡ πολυποίκιλος copía rov Osov and quotes IRENEUS ii. 55. "Semper autem coexistens Filius Patri, olim et ab initio semper revelat Patrem, et angelis et archangelis et potestatibus et virtutibus, et omnibus quibus vult revelare Deus."

ASHTON, in a note subjoined to his edition of this apology, supposes that there is a dislocation in the words of the text, the clauseκαὶ τὸν τῶν ἄλλων ἀγγέλων στρατὸν-having been removed from the end of the sentence into the middle. The passage, with this alteration, will stand thus. 'Αλλ' ἐκεῖνόν τε, καὶ τὸν παρ' αὐτοῦ ὑιὸν ἐλθόντα καὶ διδάξε αντα ἡμᾶς ταῦτα, πνεῦμά τε τὸ προφητικὸν σεβόμεθα καὶ προσκυνοῦμεν, λόγῳ καὶ ἀληθείᾳ, τιμῶντες καὶ τὸν τῶν ἄλλων ἑπομένων καὶ ἐξομοιουμένων ἀγαθῶν ἀγγέλων στρατόν.

"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 HOLY 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

Prophetic Spirit; honoring them in reason and in truth. And to every one who wishes to learn, we freely deliver 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. 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.m 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 rabra, and render the words to this effect: "We worship in reason and in truth, 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."

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. Sect. 77, 79, 85, 87.

See Bp. KAYE's Account of the Writings and Opinions of Justin Martyr, Ch. 11. p. 53.

1 καὶ γὰρ πολλοὺς πολλάκις, ὅταν ἑκάστοτε τῶν κατηγορημένων τὸν βίον ἐξετάζητε, ἀλλ' οὐ διὰ τοὺς προλεχθέντας, καταδικάζετε. If this passage is correct, its sense 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, ùλX' où dià Toðs πpodexlévтas, is, however, so harsh, that we might almost suspect that Justin wrote, ἀλλ' οὐδ ̓ αὐτοὺς οὐκ ἐλεγχθέντας, or, if the word might be allowed, οὐ προελεγχθέντας. 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."

m 1 Pet. iv. 15.

"Ye

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punish our accusers: they are sufficiently recompensed 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, inasmuch 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 speak briefly, are our expectations: such are the doctrines, which through CHRIST we have learned, and teach. Now Plato in like manner declared 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 accomplished 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 or impossible, this error regards ourselves only, and no one else, as long as we are not proved guilty of any evil action.

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.

PLATO, Gorgias, p. 524.

P PLATO, de Republ. Lib. x. p. 615.

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 instructer describes the happiness of the righteous and the punishment of the wicked as enduring as long as GOD shall will:

οὕτως αἱ μὲν (ψυχαὶ ἄξιοι τοῦ Θεοῦ φανεῖσθαι οὐκ ἀποθνήσκουσι ἔτι, αἱ δὲ κολάζονται ἔς τ ̓ ἂν αὐτὰς καὶ εἶναι καὶ κολάζεσθαι ὁ Θεὸς θέλῃ. p. 223, C. If Justin is here to be considered as expressing his own sentiments, the apparent contradiction will be reconciled by supposing his opinion to be, that the eternity of the soul of man is not inherent, but that GOD wills the punishment of the wicked to be eternal. KAYE's Account of Justin Martyr, Ch. v. p. 102.

• Compare Job xix. 4.

See Bp.

9. Neither again do we honor with numerous sacrifices and garlands of flowers, those, whom men have 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 persuaded 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 materials, polishing, cutting, melting, and hammering, and frequently out of the meanest vessels, by merely changing their form, and fashioning them anew, giving them the name of gods? 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 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.

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10. But we are firmly persuaded that GoD requires not from men material 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

t

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.

* λéуɛoðaι is the reading of H. Stephanus, instead of λéyɛσ0ɛ. * Justin expresses the same thought in c. 80, and in his Second Apology, p. 44. ὄνομα δὲ τῷ πάντων πατρὶ θετὸν, ἀγεννήτῳ ὄντι, οὐκ ἔστιν. 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? his reply VOL. IV.-12

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 communion 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 accusations, of which we are entirely guiltless, availing themselves 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 kingdom, 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 Christians, when we know that the punishment of death will be inflicted upon all who confess. For if we expected 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.

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12. Moreover, we aid and assist you to preserve peace, more than all other men: for we are firmly

was, "GOD is not like man, he hath no name." Ὁ Θεὸς ὄνομα οὐκ ἔχει is avoρwños. EUSEB. Hist. Eccles. v. 1. The same sentiment is found in the Cohortatio ad Græcos, ascribed to JUSTIN, p. 19, B.

Compare John vii. 17.