The desertion of the heathen temples, in consequence of the success of the new religion, brought on a death-struggle with the colossal power of Rome; and the issues were memorable and glorious. From a merely human point of view, we might tremble for the result; but there is no triumphant argument, no prosperous weapon, against "the truth as it is in Jesus," when maintained with suffering fortitude and unwavering faith. It is our joy that evidence of this class is not confined to ancient Christianity. Modern times furnish bright illustration, as, for example, in the martyr church of Madagascar. All Rome took the alarm. An ignorant populace scoffed at the seeming atheism of the Christians, who worshipped without temples, and without the customary symbols. The disasters which befell the state were attri buted to this abandonment of the gods; and the fury of the benighted multitude broke forth, notwithstanding various rescripts, and the moderation of certain emperors. Philosophers despised the idea of acquiring truth from the teachings of "a crucified Jew, and the tradi tion of a few uneducated Galileans." Priests became frantic in view of deserted altars and temples. Craftsmen trembled with anger, as they beheld the source of their gains dried up. Politicians looked on with dismay, as they saw the ancient foundations of the empire undermined and threatened with destruction. Emperors themselves frowned with indignation, when they heard that the required honours were refused to their statues; and felt this to be an act of rebellion. And, as this new religion refused alliance with every other, put forth a claim of absolute exclusiveness, and boldly avowed its aim at universal conquest, all orders of the state rose to a combined determination to destroy it by the strong arm of power.

Persecution was now assuming its most decided form; and its threatened career of blood could not be contemplated without horror. Holy and loyal lives were no defence against the insatiable demon which was let loose upon the Christians. At this juncture our heroic apologist appears in the front of the conflict. He attempts to avert the calamity by a manly "Apology" for his fellow-believers, which be placed at the feet of the imperial master of the Roman world. The aim of Justin was to give the Emperor a clear view of the moral superiority of Christianity over all the forms of heathenism, from which he might infer that the existence of such a religion could only result in great advantage to the empire. This step was necessary, in consequence of verbal disputations actively maintained by professed philosophers who could speak into the ears of the sovereign. Whatever influence this appeal might exert, or might fail to exert, it is not the less creditable to Justin that he made so courageous an effort to arrest the tide of persecution; and it has perpetuated his fame, as the first author among the Christians of his time.

This apologist was equally interested in the internal purity and orthodoxy of the church; and he vigorously employed his pen against the forms of heresy which appeared. As these flourished in places which he visited, he had the best opportunity of studying their charac ter; and it is probable he was acquainted with the authors of some of

them. From the transcendentalism of bold theorists, the airy speculations, the false interpretation of Scripture, and the impaired morality, his truth-loving mind ran back. He wrote against them with considerable vehemence. To Trypho he says: "There are and have been many, who, though professing the name of Jesus, have taught others to speak and act atheistically and blasphemously; and they are denominated by us from the names of the men from whom each school and opinion took its rise. For others in a different way teach men to blaspheme the Maker of the universe, and the Christ whose coming He foretold. With none of these we hold fellowship, knowing that they are atheists, and ungodly, and unjust, and lawless; and that, instead of reverencing Jesus, they only acknowledge Him in name. They call themselves Christians in the same manner as those among the Gentiles inscribe the name of God in their works, and share in unlawful and atheistic rites." One of his polemical treatises was directed against the whole tribe of heretics; another was especially written to confute the more systematic errors of Marcion, which were more widely spread, and more influential, than any other form of Gnosticism.

While no positive judgment can be expressed as to the proportion of good resulting from these varied labours, it would be unreasonable to conclude that it was of insignificant amount. The uncompromising, and even indiscreet, manner in which Justin treats his opponents, both in his "Apology," and in his writings against the heretics and the Jews, was certainly calculated to diminish their beneficial influence; and, in many cases, it would tend rather to exasperate than to convert. Notwithstanding, his labours were held in high estimation by the church, in that and in the succeeding age, when men were in the best position for judging of their value. It ill becomes modern critics to disparage a man whose devotion and fidelity to our holy religion bore the test of martyrdom.

The writings of Justin furnish proof of his zeal and industry. He was the author of several important works which have suffered the fate of many other ancient productions. "This Justin," says Eusebins, "has left us many monuments of a mind well stored with learning, and devoted to sacred things; replete with matter profitable in every respect." He gives a list of these works extant in his day, mentioning one against Marcion, one against the whole body of heretics, one "consisting of remarks on the soul," one on the "monarchy of God," and one which he calls the "Psaltes." These productions of Justin's pen have become a prey to time: for, though a work on the "Divine Sovereignty," bearing the name of Justin, is in existence, its genuineness is rejected by the most competent critics. The ancient historian adds,-"There are also many other works of his in the hands of many of the brethren." A comparatively small portion of these writings has come down to modern times; and these have been the subject of much warm and learned controversy, according to the views which different persons have entertained of Justin himself.

His "Apologies," (especially the larger,) from their contents, and the purpose for which they were written, justly occupy a leading place

among his literary remains. The immediate occasion of the larger Apology," generally believed to be the first in order of time, was one of lively interest. A woman who had led a dissolute life was brought under the influence of Christianity. Her life, transformed, proved the fact of her conversion; and her efforts were now directed to the reformation of her husband. But, instead of being won by the gentleness and prayers of his wife, this man was exasperated by her refusal to join him in their former practices, and plunged more deeply into sin. The trial was severe; but, by the strength of grace, the young convert resisted and triumphed. When all her endeavours seemed unavailing, it became a question in her mind whether she should not seek to be absolved from the marriage-tie which bound her to one who was "intent upon every course to gratify his lusts." Encouraged by her Christian friends, she remained with him, and renewed her efforts to promote his amendment. But this result was not obtained; and, "fearing lest she should become a sharer in his unrighteousness and impieties, if she continued united with him, she sent him what is called the bill of divorce,' and was separated." In a fit of rage, he accused her, before the authorities, of being a Christian. By preferring a prayer to the Emperor, that she might be allowed to adjust her family affairs before she was called upon to make her defence, she gained time; and the husband's aim was finally defeated. Baffled in his cowardly attempt, he turned his malice against her instructer. After suffering imprisonment, Ptolemy was condemned. This act of injustice and cruelty roused the indignation of others, who openly remonstrated against the sentencing of a man whose character was unimpeachable. The only reply which their remonstrance elicited was the inquiry, whether they were not also Christians? They joyfully acknowledged the fact, and were summarily made to share the honours of their suffering friend.

To arrest the spread of these judgments, Justin composed his "Apology," and presented it to the Emperor and the senate. The genuineness of this production has been placed beyond doubt, after critical and searching investigation. Its existence in the second century is demonstrated by numerous particulars, and especially by copious and literal quotations made from it by the leading writers of the time. In the dedication, we read the following:-"I, Justin, the son of Priscus, grandson of Bacchius, of Flavia-Neapolis, in Syria, Palestine, make this appeal and supplication in behalf of men above every other race unjustly hated and traduced; being myself one of them." A passage in the Dialogue with Trypho confirms this declaration by announcing the descent of the author:-"And not taking into account any of my own race, (I mean the Samaritans,) but addressing Cæsar in a public document, I said, that they were led astray by confiding in the magician Simon, of their race, who, they say, is a god, above all government, and authority, and power." "If Justin be the author of one Apology,'" it has been well argued, "the other also belongs to him. By their form and contents, both these writings bespeak themselves unequivocally to be the productions of one and the same mind."

The internal evidence of their genuineness is corroborated by Eusebius, who, among various references, has the following:-"This one is his discourse addressed to Antoninus Pius and his sons, and to the Roman senate, in behalf of our principles; but the other comprises an Apology for our faith, which he presented to the emperor Verus, his successor.' It is very probable that Justin was resident in Rome at the time he wrote and presented his "Apologies." This supposition best accords with his minute information as to the particulars given on the occasion of the larger one; and Eusebius seems to convey the same idea. It appears to have been presented shortly after the accession of Anto. ninus Pius, in which case it must have been written about the year 138 or 139.

In this appeal to the Emperor and the senate, Justin institutes a comparison between Christianity and heathenism. He boldly represents the falsehood and wickedness of the latter, (notwithstanding its lofty pretensions, and the still more important fact, that some eminent men in heathenism had obtained partial glimpses of the truth,) in contrast with the glorious and Divine characters of the former. True, he propitiates attention by putting in the strongest light the approach which great masters of heathen philosophy made to the clearer teachings of Christianity; and the question acquires the greater force, Why should a sovereign, so distinguished by his virtues as Antoninus Pius, be the persecutor of men whose excellence was of the truest order? The composition is marked by skill and rhetorical power; but it betrays Justin's usual defect,-a want of moderation,-which sufficiently indicated the probability that his zeal would ultimately bring upon himself the fate which he nobly strove to divert from others.

Whether or not Justin availed himself of the writings of his predecessors, is a question which cannot be answered; as, unfortunately, those writings have long since perished. Eusebius informs us, that Quadratus was distinguished by his power as a preacher and his zeal as an evangelist, which impelled him to carry the Gospel to distant localities, where multitudes were converted to the faith. He has the honour of being first among the apologists for Christianity, having addressed a discourse to Adrian, which, says Eusebius, "is still in the hands of some of the brethren, as also in our own; from which anyone may see evident proof, both of the understanding of the man, and of his apostolic faith." The immediate successor of Quadratus in this department was Aristides, who retained his philosopher's cloak that he might have the better opportunity of preaching Christianity to the more educated heathen as the Divine philosophy. The historian tells us that he also "was a man faithfully devoted to the religion we profess, and has left to posterity a defence of the faith, addressed to Adrian. This work is also preserved by a great number, even to the present day."

The next great work of Justin is the Dialogue with Trypho, who, in consequence of the Jewish war, is thought to have fled to Ephesus, and there to have studied, and become enamoured of the Greek learning. In a solitary walk, Justin was accosted by the philosophic Jew,

who judged from his mantle that he was a Grecian. Justin eagerly availed himself of that opportunity of entering into a discussion of the questions between them. He evidently loved debate, and never lost his confidence in disputation, even with the most practised antagonists. In this controversy he combats the objections of the Jews against Christianity, and proves that Jesus was the Messiah promised in the Old Testament. He charges the Jews with evading the prophecies of Jesus which their own Scriptures contained; and shows the folly of attempting to supplement Judaism by the philosophy of the Greeks. Christianity was the only complement and development of the ancient Jewish religion. Justin avows his own origin, and also declares himself to have been once a lover of the Platonic philosophy. Many points of resemblance appear between the Dialogue and the Apologies, which indicate their identity of authorship. Neander well observes, that there could be no reason why any person should attribute his work to Justin, if he could write so able a treatise as this. Eusebius speaks of it as one of Justin's undoubted writings. Irenæus and Tertullian also make use of it, and acknowledge its authorship. Certain peculiarities mark both productions. They speak of the canonical Gospels as "Memoirs of the Apostles." The quotations from Scripture closely agree in the two, while in the same passages they verbally differ from the Septuagint and the Gospels. The same mode of interpretation is also common to both. They give similar incidental notices, and alike attribute to demons "the confessedly partial resemblance of the Grecian myths to some incidents in the life of Christ." It is probable that this disputation (supposing such actually to have occurred) took place while the arguments of the Apology were fresh in the mind of Justin. It is true that some have professed to doubt whether such a conversation really passed between the parties named, and have intimated that Justin assumed this style of composition to give force and vivacity to his arguments. The question itself is of very little importance; but, in the face of so much evidence to the contrary, there seems to be no just reason to doubt the meeting and the disputation between these two men, who were the most distinguished living representatives of the old and the new dispensations.

Among the writings which bear the name of Justin, is one which is termed an "Exhortation to the Greeks;" though, for apparently good cause, it is concluded that this title is a mistake for one much more suitable, which has been attributed to another work,-that is, "The Refutation." Its genuineness has been strongly called in question, and is doubted by so impartial a critic as Neander; while an elaborate defence is put in by Semisch. The treatise is highly argumentative, and aims at the complete destruction of heathenism, as a system to which no man can look for the supply of the deep wants of his moral nature. Thus the author seeks to awaken in the minds of his readers the inquiry for a more certain guide, which he declares is to be found in Christianity alone. The line of thought deviates widely from that which runs through the more generally acknowledged writings of Justin. The recognition of any natural light in heathenism is