things, not only are no gods," but are evil and unholy spirits, whose actions are not even equal to those of virtuous men. Hence it is that we are styled Atheists.h

6. We confess, indeed, that we are unbelievers of such pretended gods, 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 hath taught us respecting these things,' and respecting the host of

ἢ οὐ μόνον μὴ θεοὺς εἶναι φαμὲν, ἀλλὰ κακοὺς καὶ ἀνοσίους δαίμονας. The common reading is μὴ ὀρθούς, which is plainly

erroneous.

See the note on the martyrdom of Ignatius, c. 3.

* Αλλ' ἐκεῖνόν τε, καὶ τὸν παρ' αὐτοῦ υἱὸν ἐλθόντα καὶ διδάξαντα ἡμᾶς ταῦτα καὶ τὸν τῶν ἄλλων ἑπομένων καὶ ἐξομοιουμένων ἀγαθῶν ἀγγέλων στρατὸν, πνεῦμά τε τὸ προφητικὸν σεβόμεθα, καὶ προσκυνοῦμεν, λόγῳ καὶ ἀληθεία τιμῶντες.

The sense given in the translation is that usually affixed to these words, and supported by Bp. Bull, Defensio Fid. Nicenæ, Sect. ii. c. iv. 8. Justin had observed, in c. 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 shews, therefore, that the religion of Christ taught them that those spirits were no gods. "The object of our worship," he says, "is God 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 ;

the other good angels, who follow Him and are made like unto Him; and the Prophetic Spirit; honouring them in reason and in truth. And to

harsh; but may perhaps be justified when the words are considered in connection with the context.

The statement respecting the three persons of the Blessed Trinity, as the only objects of worship, is repeated in c. 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 honour 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 —ὑτὸν αὐτοῦ τοῦ ὄντως Θεοῦ μαθόντες, καὶ ἐν δευτέρᾳ χώρα ἔχοντες, πνεῦμά τε προφητικὸν ἐν τρίτῃ τάξει, ὅτι μετὰ λόγου τιμῶμεν, ἀποδείξομεν. Apol. 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. Ἵνα γνωρίσθῆ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις, διὰ τῆς ἐκκλησίας, ἡ πολυποίκιλος σοφία τοῦ Θεοῦ· and quotes Irenæus 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 clause-καὶ 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 διδάξαντα 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,

M 2

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 enquiry 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

things, and the Holy Spirit; honouring also the host of the other good angels who follow him and are made like unto him.”

Roman Catholic writers adduce this passage, as favouring the worship of angels. They place a comma after Tavta, and render the words to this effect: "We worship in reason and in truth, with all honour, 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. c. 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 κατηγορημέ νων τὸν βίον ἐξετάζητε, ἀλλ' οὐ διὰ τοὺς προλεχθέντας, καταδιKCETE. If this passage is correct, its sense seems to be this:

'In the course of your various and discursive enquiries 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, dxx' ou dia Toûs πporexlertas, is, however, so harsh, that we might almost suspect that Justin wrote, ἀλλ' οὐδ ̓ αὐτοὺς οὐκ ἐλεγχθέντας, or, if the word might be allowed, où πроελeɣxoévтαs. “Ye frequently

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." And if any one appears to be innocent, that he be dismissed, as a Christian who hath done no evil. For we require you not to punish our accusers:" they are sufficiently recompensed by 57 their own malice, and their ignorance of what is good.

may

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 bequently condemn many, after ye have made enquiry into the life of each, but not even those, unless they have been first convicted of some crime."

m 1 Pet. iv. 15.

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.

lieve and are sure, that such as shew 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 impos

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 instructor describes the happiness of the righteous and the punishment of the wicked as enduring as long as God shall will:

οὕτως αἱ μὲν (ψυχαὶ) ἄξια τοῦ Θεοῦ φανεῖσθαι οὐκ ἀποθνήσε κουσι ἔτι, αἱ δὲ κολάζονται ἔς τ' ἂν αὐτὰς καὶ εἶναι καὶ κολάζεσθαι ὁ Θεὸς θέλῃ. p. 923. 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. See Bp. Kaye's Account of Justin Martyr, Ch. v. p. 102.