for your heavenly Father knoweth that ye have need of these things. But seek ye the kingdom of heaven, and all these things shall be added unto you. For where the treasure is, there also is the mind of man.' And, "Do not these things to be seen of men: otherwise ye have no reward with your Father which is in heaven." 99% 20. That we should also patiently endure evil, and be kind to all, and not give way to wrath, he taught us in these words: "Unto him that smiteth thee upon the cheek, turn also the other: and him that taketh away thy coat or thy cloak hinder not."y "And whosoever is angry is in danger of the fire." "And whosoever shall compel thee to go a mile, follow him twain."a "Let your good works shine before men, that they may see them, and glorify your Father which is in heaven." For we must not oppose: neither would he that we should imitate bad men, but hath commanded us by patience and meekness to withdraw all men from shameful and evil lusts. Which also we can show to have actually taken place among us, in many, who have been subdued and changed from violent and tyrannical men, either by imitating the constancy of their neighbors' lives, or by observing the unusual patience of those with whom they travelled, when they were defrauded on the way, or by experiencing the faithfulness of those with whom they had any dealings. 21. That we should not swear at all, but speak the truth always, he thus commanded us : "Swear not at all but let your yea be yea, and your nay, nay: for whatsoever is more than these cometh of evil." And that we should worship GoD only, he thus taught us, saying, "The greatest commandment is, Thou shalt worship the LORD thy GOD, and him only shalt thou serve, with all thy heart, and with all thy strength, even the LORD who created thee." And when a certain man came to him, and said, "Good master;" he an Matt. vi. 25, &c. Luke xii. 22, 24, &c. * Matt. vi. 21. Matt. v. 39. ⚫ Matt. v. 41. ⚫ Matt. v. 34, 37. Luke xii. 34. Luke vi. 29. * Matt. vi. 1, 9. d Matt. iv. 10. swered and said, "There is none good save one, that is GOD, who created all things." 64 22. Now whosoever are found not to live as CHRIST taught them, let it be publiely known that they are not Christians, although they should profess with their tongue the doctrines of CHRIST. For he declared, that not they who only profess, but they who do his works shall be saved. For thus he said: "Not 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 he that heareth me, and doeth what I say, heareth him that sent me."g "And many shall say unto me, LORD,` LORD, have we not eaten, and drunk, and done mighty works, in thy name? and then will I say unto them, Depart from me, ye workers of iniquity." "Then shall be weeping and gnashing of teeth; when the righteous shall shine as the sun but the unrighteous shall be sent into eternal fire."k "For many shall come in my name, covered outwardly with sheep's clothing, but inwardly being ravening wolves: by their works ye shall know them. But every tree, which bringeth not forth good fruit, is hewn down, and cast into the fire." And we even entreat, that those who live not agreeably to their doctrines, but are merely called Christians, may be punished by you. 23. Wo make it also our principal endeavor in every place to pay tribute and custom to such officers as are appointed by you, even as we have been taught by him. For "at that time certain came unto him, and asked him, whether it were lawful to pay tribute unto Cæsar. And he answered, Tell me, whose image doth the tribute money bear? They said unto him Cæsar's. Then again answered he them, Render therefore unto Cæsar the things which are Cæsar's, and unto God the things which are GoD's."m Wherefore we worship • Matt. xix. 16, 17. Matt. vii. 24; x. 40. f Matt. vii. 21. The Greek has οὐ τῷ σῷ ὀνόματι εφάγομεν καὶ ἐπίομεν, καὶ δυνάμεις ἐποιήσαμεν ; Ashton proposes to read οὐκ ἐνώπιον σοῦ ἐφάγομεν καὶ ἐπιόμεν, καὶ τῷ σῷ ὀνόματι δυνάμεις ἐποιήσαμεν. Compare Luke xiii. 26. 1 Matt. vii. 22. Luke xiii. 26. * Matt. xiii. 42, &c. Matt. vii, 15, 16, 19. Matt. xxii. 17, &c. GOD only but in all other matters we joyfully serve you, confessing that ye are kings and rulers; and praying that ye may be found to possess, together with your royal power, a sound and discerning mind. If, however, notwithstanding we thus pray, and openly lay every thing before you, ye yet treat us with contempt, we shall receive no injury, believing, yea rather being firmly persuaded, that every one, if his deeds shall so deserve, shall receive the punishment of eternal fire and that an account will be required of him, in proportion to the powers which he hath received from God; as CHRIST hath declared, saying, "To whomsoever God hath given much, of him shall be much required." ; 24. For look to the end of each of the Emperors who have already reigned, that they died the common death of all men: and well would it be for the wicked, if this were merely a passage into a state of insensibility. But since both sense remains in all who 65 have ever lived, and eternal punishment is reserved (for the wicked), take heed that ye be persuaded and believe that these things are true. For the very acts of necromancy, the inspection of the bodies of pure children, (for the purpose of divination,) the calling n Luke xii. 48. ἕρμαιον ἂν ἦν τοῖς ἀδίκοις πᾶσιν. Justin seems to allude to a similar phrase in his master PLATO: εἰ μὲν ἦν ὁ θάνατος τοῦ παντὸς ἀπαλλαγὴ, Έρμαιον ἂν ἦν τοῖς κακοῖς ἀποθανοῦσι. Phædo. p. 107. PSee TERTULLIAN'S Apology, Sect. 23. a Justin here refers to a barbarous practice frequently alluded to by writers both of ecclesiastical and profane history. Immaculate children of both sexes were slain, and their entrails inspected for the purpose of divination, under the persuasion that the souls of the victims. were then present, and revealed the knowledge of futurity to those who consulted them. 1 Thus Dionysius, Bishop of Alexandria, as preserved by EUSEBIUS, Hist. Eccles. Lib. vii. c. 10, relates that, in the ninth persecution under Valerian, the emperor was instructed by the chief of the Magi of Egypt, in many abominable rites, and taught "to murder wretched infants, and sacrifice the children of miserable parents; and to examine their tender entrails.” Τελέτας δὲ ἀνάγνους καὶ μαγγανείας ἐξαγίστους καὶ ἱερουργίας ἀκαλλιερήτους ἐπιτελεῖν ὑποτιθέμενος, παῖδας ἀθλίους αποσφάττειν, καὶ τέκνα δυστήνων πατέρων καταθύειν, καὶ σπλάγχνα νεογενῆ diaipεiv. EUSEBIUS also, in two places, mentions among the enormities perpetrated by the tyrant Maxentius, that he filled up the measure of his guilt by having recourse to magical arts, among which was the inspection of the entrails of new-born children. Ἡ δὲ τῶν κακῶν τῷ τυράννῳ κορωνὶς ἐπὶ γοητείαν ἤλαυνε μαγικαῖς ἐπινοίαις τοτὲ μὲν γυναῖκας forth of human souls, and those whom your magicians call senders of dreams, and familiar spirits," and the practices of those who are skilled in such matters, may induce you to believe that souls after death are still in a state of sensibility. To these may be added the men who are seized and thrown down by the souls of the departed, who are commonly called demoniac and mad; and what are styled oracles among you, such of those of Amphilochus, and Dodone, the Pythian, and the like the opinions also of writers, such as Empedocles, Pythagoras, Plato, and Socrates: the trench mentioned by Homer, and the descent of Ulysses to see ἐγκύμονας ἀνασχίζοντος, τοτὲ δὲ νεογνῶν σπλάγχνα βρεφῶν διερευνωμένου. EUSEBIUS, Hist. Eccles. Lib. viii. c. 14. Vit. Const. Lib. i. c. 36. SOCRATES states the same brutal treatment to have been used by the Pagans toward the Christians, in the time of Julian, in various cities, and particularly at Athens and Alexandria. "At that time, the Gentiles made a furious attack upon the Christians: and those who called themselves philosophers were gathered together. They established also certain horrid rites, so that they even slew many young children, both male and female, for the purpose of inspecting their entrails, and also tasted their flesh.” Τηνικαῦτα καὶ οἱ Ἕλληνες τῶν χριστιανιζόντων κατέτρεχον σύῤῥοιά τε τῶν φιλοσοφεῖν λεγόντων ἐγίνετο. Καὶ τελετάς τινας συνίστασαν, ὡς καὶ σπλαγχνοσκοπούμενοι παῖδας καταθύειν ἀφθόρους, ἄῤῥενας καὶ θηλείας, καὶ τῶν σαρκῶν ἀπογεύεσθαι. SOCRAT. Hist. Eccles. Lib. iii. c. 13. In the work called the Recognitions of Clement, which is at least as old as the time of ORIGEN, by whom it is cited, (Philocal. c. 23,) Simon Magus is made to say; By means of ineffable adjurations I called up the soul of an immaculate boy, who had been put to a violent death, and caused it to stand by me: and by its means whatever I command is effected." And again, ("The soul freed from the body) possesses the faculty of foreknowledge: whence it is called forth for necromancy." "Pueri incorrupti et violenter necati animam adjuramentis ineffabilibus evocatam adsistere mihi feci; et per ipsam fit omne quod jubeo." "Statim et præscientiam habet (anima), propter quod evocatur ad necromantiam." Recognit. Clementis, Lib. ii. c. 13. Tapedpot. VALESIUS in his notes on EUSEBIUS, Hist. Eccles. Lib. iv. c. 17, shows that by this word were meant spirits, who assisted the Magicians and performed their orders. IRENEUS, Adv. Hær. Lib. i. c. 20, says that the followers of Simon Magus had both the kinds of spirits here mentioned. "Qui dicuntur paredri et oniropompi et quæcunque sunt alia perierga apud eos studiosè exercentur." Such as the demoniacs, described in Matt. viii. 28. Mark v. 3. Luke vii. 25. JOSEPHUS, (Bell. Jud. VII. vi. 3,) in like manner describes demons as the spirits of wicked men. Τὰ γὰρ καλούμενα δαιμόνια, ταῦτα δὲ πονηρῶν ἐστιν ἀνθρώπων πνεύματα, τοῖς ζῶσιν εἰσδυόμενα καὶ κτείνοντα τοὺς βοηθείας μὴ τυγχάνοντας, αὕτη ἡ ῥίζα Βαάρας) ταχέως ἐξελαύνει. 1 Odyss. λ. 25, 37, &c. these things; together with the tenets of those who have spoken to the same effect. Give us, now, but the same degree of credit which you give to them; inasmuch as our confidence in (the power of) God is not less, but greater, than theirs: for we expect that we shall each again take upon us our bodies which are dead and cast into the earth, holding that nothing is impossible to God. 25. And if any one considered the matter well, would this appear more incredible than it would, if we were not in the body, and any one should assert that it was possible for bones, and tendons, and flesh to be formed, as we see in the human body, out of a minute drop of seminal matter? For let us suppose an imaginary case. If ye were not such as ye are, nor of such an origin, and any one should show you the generating substance, and a painted representation (of the human form), and should persist in affirming that the one could be produced from the other, would ye believe him before ye saw the effect produced? No one would be bold enough to assert, that ye would. In the same manner, ye now disbelieve, because ye never saw a dead man raised to life. But even, as ye would not at first have believed, that from a little drop of seminal matter such bodies could be formed, which yet, ye see, are formed; so consider that it is not impossible for human bodies, decomposed, and, like seed, resolved into earth, to arise, in due season, at the command of GoD, and to put on incorruption." We pretend not to say, how "The argument here used by Justin, is frequently employed by the early Christian writers. TERTULLIAN de Resurrect. Carnis, c. 11, says, "Idoneus est reficere (carnem), qui fecit: quantò plus est fecisse, quàm refecisse: initium dedisse, quàm reddidisse. Ita restitutionem carnis faciliorem credas institutione." See also TERTULLIAN, Apol. c. 48. IRENEUS argues, with a plain reference to this passage of Justin, how much more difficult it is that bones, and tendons, and veins, and the rest of the body made after the fashion of a man, should be caused to exist, and to become a pious and rational being, when as yet it existed not, than that, having once been made and resolved into earth, it should be restored to a form which it once possessed, even if it should have been reduced to the same state in which it was, before it was first made man. - Καίπερ πολλῷ δυσκολώτερον καὶ ἀπιστότερον ἦν, ἐκ μὴ ὄντων ὀστέων τε καὶ νεύρων — καὶ τῆς λοιπῆς τῆς κατὰ τὸν ἄνθρωπον οἰκονομίας, ποιῆσαι εἰς τὸ εἶναι, καὶ ἔμψυχον, καὶ λογικὸν ἀπεργάσασθαι ζῶον, ἢ τὸ γεγονὸς, ἔπειτα ἀναλυθὲν εἰς τὴν γῆν — αὖθις ἀποκαταστῆσαι, εἰς ἐκεῖνα |