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and then proceeded to expatiate on the praises of philosophy. The venerable stranger then took occasion to show, that he attached too much importance to the sentiments of Plato and Pythagoras, and, at length, recommended him to read the writings of the Old Testament prophets, as more ancient, and infinitely wiser, than all the works of heathen philosophers. He then unfolded to him some of the evidences and leading doctrines of Christianity, and concluded his discourse with this truly important advice :-"Above all things, pray, that the gates of light may be opened to you; for these things cannot be discerned or understood by any man, except God and his Christ impart to him the knowledge of them." The venerable stranger having finished his discourse, immediately departed, and was never after seen by Justin. His words, however, made a deep and abiding impression on his mind. "A divine flame," he remarks, was immediately kindled in my soul, and I felt a sincere affection for those prophets and excellent persons who were the friends of Christ." From this period he carefully read the Scriptures, felt an increasing interest. in their important contents, and in due time experienced that genuine consolation which Christianity alone can confer on the troubled mind.

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gion of the Redeemer was known, was polluted with the blood of the martyrs.

A wonderful and blessed revolution was now produced in the character of this celebrated man. His head and his heart were equally convinced and affected; and the whole of his subsequent life manifested the sincerity and solidity of his conversion.

The subject of the present narrative has the honour of being the first writer, of those whose works have escaped the ravages of time, who entered the lists against the professed enemies of the Church, and attempted to diffuse a colouring of elegance over the hitherto unadorned doctrines of Christianity. What Dr. Johnson says, respecting Dr. Watts, in reference to the Dissenters, may, with still greater propriety, be applied to Justin Martyr, with regard to the primitive Christians. "He was one of the first authors that taught them to court attention by the graces of language. Whatever they had among them before, whether of learning or acuteness, was commonly obscured and blunted by coarseness and inelegance of style. He showed them that zeal and purity might be expressed and enforced by polished diction."

The secession of the philosophical Justin, from the cause of Paganism excited no little astonishment and indignation in the minds of his late literary associates. But he was not to be shaken from his principles, either by their reproaches or threatenings. After the deliberate exercise of his judgment he had cordially embraced the religion of a despised Master, and was now prepared to sacrifice every worldly consideration, or even lay down his life in its defence.

To use Justin's own expressions, he "found Christianity to have a formidable majesty in its nature, admirably adapted to terrify those who are in the way of transgression, as well as a sweetness, peace, and serenity, for those who are acquainted with it." He also perceived that the best philosophers had enriched themselves with garbled extracts from the Sacred Writings, and that a poor Christian, who could not distinguish a letter, could talk more sensible respecting the Divine nature, than even Plato himself. At the same time the calmness and patience of Christians under Quadratus and Aristides presented the most dreadful persecutions, which Apologies for the Christian Religion to had previously engaged his attention, the emperor Adrian. But both their confirmed his faith in the truth of works have long since been lost, except Christianity: for Alexandria, and al-ratus concerning the miracles of our Saa short fragment of the Apology of Quadmost every country, where the reli- viour.

His first employment was to compose his " Exhortation to the Greeks or Gentiles;" in which he ably vindicates his conduct in embracing Christianity; and contrasts the absurdity

and falsehood of their religion with the truth and excellency of the one which he had now embraced.

Justin, though now ostensively the Christian advocate, still wore the usual dress of a Heathen philosopher, and retained no small relish for his former studies. This very circumstance had a natural tendency to make him think too highly of celebrated Pagans, whom he represented as a sort of Christians; and by his at tempting to amalgamate their sentiments with those of Christianity, in some measure to obscure his views of divine truth; though the soundness of his mind on the essential points of our holy religion is indubitable. Af ter all, justice, candour, and religion, require us cheerfully to trace every virtue, whether found in a Christian or a Pagan, to the same divine source; gratefully to acknowledge that the mercies of God are over all his works; and charitably to hope that the Al mighty, by the secret operations of his Spirit, not unfrequently conveys to a Heathen's heart some faint im pressions of those divine truths, which, of his infinite mercy, he has been pleased plainly to reveal to us in the written Word.

In the early part of the reign of Antoninus Pius, and about six years after his own conversion to Christianity, Justin visited Rome. During his residence in this celebrated city, he wrote his book against heresies; in which he especially opposed the blasphemous errors of Marcion. This heretic was the son of a bishop, and a native of Pontus. He is said to have been rejected from the Church for impurity, and to have fled to Rome, where he published doctrines of an Antinomian tendency. Justin, well aware of the holy nature of genuine Christianity, and of the importance of its being cleared from the aspersions of false friends, as well as from the cavils of professed enemies, ably combated the heretic both in conversation and by his writings.

About the year 150, Justin wrote his first Apology for the Christians, in refutation of the dreadful calumnies which were currently reported against them.

In his Apology Justin proves the divine origin of the religion of the Christians, completely repels the horrid charges brought against them, describes their mode of worship, and evinces its purity and simplicity.

Our author describes the wonderful and blessed change which had been produced in numbers of persons since they had embraced the Christian religion. "We, who formerly delighted in impurity, have now embraced a life of the strictest chastity. We, who once used magic arts, now, consecrate ourselves to the uncreated God. We, who formerly loved riches above all things, now have our possessions in common, and liberally provide for the indigent. We, who formerly hated, and even destroyed our fellow-creatures, and would not perform the common offices of hospitality for those of another tribe, now, since the appearance of Christ, live cordially together, and join in earnest prayer for our enemies. Those who unjustly hate us, we endeavour, by the gentlest persuasives, to convert; that they, fashioning their lives by the holy precepts of Christ, may possess the same comfortable hope of enjoying the like happiness with ourselves.

"A Christian must not lift up his hand in resistance, nor imitate the tyranny of the wicked; but endeavour, by patience and meekness, to convert his enemies from violence and wrong. And numerous are the instances we could exhibit of the powerful effects produced by such conduct. Many have been converted from violence and oppression, by observing the patience of their Christian neighbours, or the meekness of such as they chanced to travel with, or their honesty and fidelity in all their transactions."

This Apology, which was presented to the emperor Antoninus Pius, appears to have had a considerable influence on his future conduct towards the Christians. Though himself criminally indifferent to religious truth, he was, nevertheless, a man of sense and humanity, and was anxious to do justice to all his subjects. He, there

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fore, bore an honourable testimony to the moral character of the Christians; and issued an edict, declaring that if any of them, for the future, should be accused merely of being Christians, they should be acquitted, and their accusers punished.

Not long after the promulgation of the emperor's edict, Justin again travelled into the East, anxious to make new converts to the faith, and to confirm the minds of those who had already embraced it. Coming at length to Ephesus, and walking one morning in the Xystum, he met a Jew, named Trypho, who, mistaking him, in consequence of his dress, for a Gentile philosopher, expressed a desire to enter into conversation with him. Justin, observing by whom he was addressed, expressed his surprise that one who was in possession of the inspired writings of Moses and the prophets, should pay any attention to a Greek philosopher; and then proceeded to inform him, how he had studied various systems of philosophy, but found no true satisfaction, nor peace of mind, till he at length embraced the Christian religion. On his saying this the companions of Trypho burst out into a fit of laughter, and Trypho asserted that it would have been better for Justin to have retained his attachment to the philosophy of Plato, or to that of any other master, than thus permit himself to be deceived by the falsehoods of the vilest men. "If, however," he continued, "you will hearken unto me; and I advise you as a friend,in the first place, be circumcised, keep our sabbaths, festivals, new moons, and other rites prescribed by the law; and then you may expect mercy from God. But as for Christ, if, indeed, there be such a person, he is very little known, and, in fact, does not seem to know himself; nor is it possible he should possess any power, until Elias come to anoint him, and bring him into notice. You Christians have credited some ill-authenticated report, and formed for yourselves an ideal Saviour, for the sake of whom you are inconsiderately sacrificing all the comforts of life."

Undaunted by the reception he met with, our Apologist undertook to demonstrate the truth and excellency of his religion, provided Trypho's companions would either retire, or remain in silence. In consequence of this declaration, four of them promised to be attentive hearers; and the rest, ridiculing every inquiry on the subject, departed. Justin and his Jewish opponent then proceeded to the Stadium, and commenced their disputation, which, being interrupted by the night, was renewed on the following day. The substance of their disputation was afterwards published by Justin. As, in his former treatise, he exposed the errors of Paganism, and vindicated the purity of the Christian faith, so, in the present dialogue, he directs a similar train of argument against Judaism. Thus Justin had the honour of being the first Christian combatant who engaged in a warfare, both with Jews and heretics. Having refuted, in this contest, the erroneous notions held by the Jews respecting the law, he shows that sin can alone be expiated by the atoning blood of Christ, whom he represents as the proper object of adoration, and styles him "Very God, the Son of the uncreated God, Lord and Christ God of God."

The security which the Christians enjoyed, in consequence of the edict of Antoninus Pius, ceased with his reign. As soon as Aurelius ascended the throne, accusations were again brought forward against them, and great numbers of them were delivered to the executioner. In the mean time, this cruel philosophical emperor, without actually repealing the laws either of Trajan or Pius, adopted such inhuman measures against the Christians as would have been unjustifiable against the most barbarous enemies. He passed an edict by which the property of the Christians was adjudged to the persons who convicted them of Atheism, or unnatural crimes. Hence the most shameless characters, and those who coveted their possessions, were invited to accuse the Christians, and hunt them out by night and by day. We must

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No public search, indeed, was made after believers, for that would have been contrary to the edict of Trajan; nor were they accused merely of being Christians, for that was forbidden by the more recent edict of Antonimus Pius. But, to accomplish the bloody designs of their enemies, they were condemned on the mere testimony of slaves, and the very refuse of mankind, for crimes improbable in their very nature, and which the most excruciating tortures could not inake them confess. To complete the horrors of the transaction, all was done under the pretence of zeal for the cause of morality. Of such flagrant hypocrisy is the human heart capable, that there is no sin, however base, which it will not adorn with a reputable title!

In the year 162, at the commencement of this persecution of Aurelius, Justin engaged in controversy with one Crescens, a Cynic philosopher, who,though arrogant and overbearing, and a slave to the vilest passions, was at that time in high repute at Rome, This man, in his eager pursuit of popularity, had endeavoured, by the vilest arts of insinuation, to misrepresent the Christian religion. Our Apologist, with his usual acuteness, exposed his ignorance and malevolence, and refuted him in several public disputations.

Not long after, in consequence of the persecution becoming more general, Justin composed his second Apology, and presented it to the emperor Aurelius, as he had done the former to his predecessor, Antoninus Pius.

If Justin, however, hoped to soften the heart of the present emperor towards the Christians, as he had that of his predecessor, he was disappointed. Aurelius continued an implacable enemy to them; persisted in attributing their patience and heroic resolution to inveterate obstinacy, and despised alike, the arguments and the philosophic garb of Justin; though he especially prided himself on his

own philosophical attainments, and, on other occasions, manifested the greatest reverence for men of learning.

Under these circumstances, it was no difficult matter for Crescens, who had been exceedingly incensed by the irresistible force of Justin's arguments, and still more by his reproofs of his profligacy, to render him obnoxious to the emperor. Justin, indeed, had intimated, in his last Apology, that he expected that Crescens, or some other pretended philosopher, would lay snares for his ruin; and he was not mistaken in his surmises. By the contrivance of this inveterate enemy he was thrown into prison; and, after undergoing there many preparatory tortures, he, and six of his companions, were summoned to appear fore Junius Rusticus, the prefect of the city.

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Rusticus was a man greatly celebrated for learning and political wisdom, and for his attachment to Stoicism. He had formerly been tutor to the emperor, who always entertained the highest veneration for his instructions, especially those of a moral nature, and consulted him on all affairs, whether of a public or private description. But what covering were these wretched fig-leaves of morality, whilst the tutor and his royal pupil were not clothed with the garments of salvation, but remained the enemies of God and his Christ!

At first the prefect attempted to persuade Justin to obey the gods, and comply with the emperor's commands. The martyr refused; and proceeded to defend the reasonableness of his religion. The prefect then inquired respecting his education; and was told, that he had studied all kinds of philosophy and learning, but obtained satisfaction from none of them, he at last found rest in the Christian doctrine, however fashionable it might then be to despise it.

"Wretch!" replied the indignant prefect, "art thou captivated by that religion?" "I am," said Justin.' "I follow the Christians; and their doctrine is right." "What is their doctrine ?" inquired Rusticus." It

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is this," rejoined the martyr: "we believe the one only God to be the Creator of all things, visible and invisible; and we confess our Lord Jesus Christ to be the Son of God, foretold by the ancient prophets: He is now the Saviour and Teacher of all those who humbly submit to his instructions ;-and he will hereafter be the Judge of mankind. As for myself, I am too mean to be able to say any thing becoming his infinite Deity. This was the employment of the prophets, who, many ages ago, foretold the coming of the Son of God into the world." The prefect then asked, where the Christians assembled. To which it was replied, that the God of the Christians was not confined to any particular place.

Rusticus then severally examined his companions; and afterwards again addressed Justin: "Hear thou, who art celebrated for thy eloquence, and imaginest thyself to be in possession of the truth, dost thou suppose, if I cause thee to be scourged from head to foot, that thou shalt go to heaven ?" "Although I suffer what you threaten," firmly replied the martyr, "yet I expect to enjoy the portion of all true believers; as I know that the divine grace and favour are laid up for all such, and shall be so while the world endures." "Do you think, then," inquired the prefect," that you shall go to heaven, and receive a reward?" "I not only think so," he rejoined, "but I know it; and have a certainty of it, which excludes all doubt."

The prefect still insisted on their sacrificing to the gods; and, at the same time, threatened to torment them without mercy, unless they complied. There is nothing we more sincerely desire," exclaimed Justin, "than to endure tortures for the sake of our Lord Jesus Christ, and to be saved. For this will promote our happiness, and give us confidence before the awful tribunal of our Lord and Saviour, before which God hath appointed the whole world to appear."

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How animating and glorious are the prospects of real believers, who,

like Justin, live up to, and experience all the consolations of the Christian dispensation! It is their peculiar privilege, not to confine their views of an eternal existence to the indistinct and fluctuating glimpses of philosophical vision; but, with a hope full of immortality, to pierce directly to those blessed regions, where a gracious God and Saviour has prepared for them" an inheritance incorruptible, and undefiled, and that fadeth not away."

The rest, having expressed their assent to what Justin had said, added, "Despatch quickly your purpose: we are Christians, and cannot sacrifice to idols!"

The prefect then pronounced upon them the following sentence:-" Let these men, who refuse to sacrifice to the gods, and to obey the imperial edicts, be first scourged, and afterwards beheaded according to the laws!"

The holy martyrs were then led back to prison, rejoicing and blessing God; and shortly afterwards were severely scourged, and then beheaded.

Justin Martyr suffered about the year of our Lord 167. He does not appear to have assumed the ecclesiastical character; notwithstanding, he was always actively engaged in the cause of Christ.

We behold in Justin an illustrious monument of divine grace, and a bright ornament of our religion. The love of truth was the predominant passion of his soul: for this he was content to sacrifice every worldly consideration, and to meet death in all the horrors of martyrdom. From the period of his conversion to the termination of his life, he declined no dangers to promote the best interests of his fellow-creatures; and steadily consecrated his time, his talents, and his learning, to the suppression of sin and infidelity, and the promotion of piety and benevolence. We behold in Justin the gentleman, the scholar, and the Christian ;—a rare example of that excellence in which the brilliant endowments of nature are happily blended with the supernatural gifts of grace.

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