The Lost Gospel and Its Contents, Michael F. Sadler [great novels to read .TXT] 📗

human race), he will thereby either insinuate that
God does not exist, or he will assert that though He exists He
delights in vice, or exists like a stone, and that neither virtue
nor vice are anything, but only in the opinion of men these things
are reckoned good or evil, and this is the greatest profanity and
wickedness." (Apol. I. ch. xxviii.)

Shortly after this he tells the heathen Emperor that the mission and work of Jesus Christ had been predicted:--

"There were amongst the Jews certain men who were prophets of God,
through whom the Prophetic Spirit published beforehand things that
were to come to pass, ere ever they happened. And their prophecies,
as they were spoken and when they were uttered, the kings who
happened to be reigning among the Jews at the several times
carefully preserved in their possession, when they had been arranged
in books by the prophets themselves in their own Hebrew language....
In these books, then, of the prophets, we found Jesus Christ
foretold as coming, born of a virgin, growing up to man's estate,
and healing every disease and every sickness, and raising the dead,
and being hated, and unrecognized, and crucified, and dying and
rising again, and ascending into heaven, and being, and being
called, the Son of God. We find it also predicted that certain
persons should be sent by Him into every nation to publish these
things, and that rather among the Gentiles (than among the Jews) men
should believe on Him. And He was predicted before He appeared,
first 5,000 years before, and again 3,000, then 2,000, then 1,000,
and yet again 800; for in the succession of generations prophets
after prophets arose." (Apol. I. ch. xxxi.)

Then he proceeds to show how certain particular prophecies which he cites were fulfilled in the Jews having a lawgiver till the time of Christ, and not after; in Christ's entry into Jerusalem; in His Birth of a Virgin; in the place of His Birth; in His having His hands and feet pierced with the nails. (Ch. xxxiii., xxxiv., xxxv.)

Again, immediately afterwards, he endeavours to classify certain prophecies as peculiarly those of God the Father, certain others as peculiarly those of God the Son, and others as the special utterance of the Spirit. (Ch. xxxvi.-xl.)

Then he proceeds to specify certain particular prophecies as fulfilled in our Lord's Advent (ch. xl.); certain others in His Crucifixion (xli.); in His Session in heaven (xlv.); in the desolation of Judaea (xlvii.); in the miracles and Death of Christ (xlviii.); in His rejection by the Jews (xlix.); in His Humiliation (l.) He concludes with asserting the extreme importance of prophecy, as without it we should not be warranted in believing such things of any one of the human race:--

"For with what reason should we believe of a crucified Man that He
is the first-born of the unbegotten God, and Himself will pass
judgment on the whole human race, unless we have found testimonies
concerning Him published before He came, and was born as man, and
unless we saw that things had happened accordingly,--the devastation
of the land of the Jews, and men of every race persuaded by His
teaching through the Apostles, and rejecting their old habits, in
which, being deceived, they had had their conversation." (Ch. liii.)

After this he speaks (ch. lxi.) of Christian Baptism, as being in some sense a conveyance of Regeneration, and of the Eucharist (ch. lxvi.), as being a mysterious communication of the Flesh and Blood of Christ, and at the conclusion he describes the worship of Christians, and tells the Emperor that in their assemblies the memoirs of the Apostles (by which name he designates the accounts of the Birth, Life, and Death of Christ), or the writings of the Prophets were read, as long as time permits, putting the former on a par with the latter, as equally necessary for the instruction of Christians.

Besides this, we find that Justin holds all these views of Scripture truths which are now called Evangelical. He speaks of men now being

"Purified no longer by the blood of goats and sheep, or by the ashes
of an heifer, or by the offerings of fine flour, but by faith
through the Blood of Christ, and through His Death, Who died for
this very reason." (Dial.)

And again:

"So that it becomes you to eradicate this hope ( i.e. of salvation
by Jewish ordinances) from your souls, and hasten to know in what
way forgiveness of sins, and a hope of inheriting the promised good
things, shall be yours. But there is no other way than this to
become acquainted with this Christ, to be washed in the fountain
spoken of by Isaiah for the remission of sins, and for the rest to
lead sinless lives." (Dial. xliv.)

So that from this Apology alone, though addressed to the heathen, we learn that Justin cordially accepted every supernatural element in Christianity. He thoroughly believed in the Trinity, the Incarnation of the Logos, the miraculous Conception, Birth, Life, Miracles, Death, Resurrection, and Ascension of Christ. He firmly believed in the predictive element in prophecy, in the atoning virtue of the Death of Christ, in the mysterious inward grace or inward part in each Sacrament, in the heart-cleansing power of the Spirit of God, in the particular providence of God, in the resurrection of the body, in eternal reward and eternal punishment.

Whatever, then, was the source of his knowledge, that knowledge made him intensely dogmatic in his creed, and a firm believer in the supernatural nature of everything in his religion.

The Second Apology is of the same nature as the first. A single short extract or two from it will show how firmly the author held the supernatural:--

"Our doctrines, then, appear to be greater than all human teaching;
because Christ, who appeared for our sakes, became the whole
rational being, both body, and reason, and soul.... These things our
Christ did through His own power. For no one trusted in Socrates so
as to die for this doctrine; but in Christ, who was partially known
even by Socrates (for He was and is the Word Who is in every man,
and Who foretold the things that were to come to pass both through
the prophets and in His own Person when He was made of like
passions, and taught these things); not only philosophers and
scholars believed, but also artizans and people entirely uneducated,
despising both glory, and fear, and death; since He is a Power of
the ineffable Father, and not the mere instrument of human reason."
(Apol. II. ch. x.)

The dialogue with Trypho is the record of a lengthy discussion with a Jew for the purpose of converting him to the Christian faith. The assertion of the supernatural is here, if possible, more unreserved than in the First Apology. In order to convert Trypho, Justin cites every prophecy of the Old Testament that can, with the smallest show of reason, be referred to Christ.

Having, first of all, vindicated the Christians from the charge of setting aside the Jewish law or covenant, by an argument evidently derived from the Epistle to the Hebrews, [15:1] and vindicated for Christians the title of the true spiritual Israel, [15:2] he proceeds to the prophetical Scriptures, and transcribes the whole of the prophecy of Isaiah from the fifty-second chapter to the fifty-fourth, and applies it to Christ and His Kingdom. (Dial. ch. xiii.) Shortly after, he applies to the second Advent of Christ the prophecy of Daniel respecting the Son of Man, brought before the Ancient of Days. (Ch. xxxi.) Then he notices and refutes certain destructive interpretations of prophecies which have been derived from the unbelieving Jews by our modern rationalists, as that Psalm cx. is spoken of Hezekiah, and Psalm lxxii. of Solomon.

Then he proceeds to prove that Christ is both God and Lord of Hosts; and he first cites Psalm xxiv., and then Psalms xlvi., xcviii., and xlv. (Ch. xxxvi., xxxvii., xxxviii.)

Then, after returning to the Mosaic law, and proving that certain points in its ritual wore fulfilled in the Christian system (as the oblation of fine flour in the Eucharist--ch. xli.), he concludes this part of his argument with the assertion that the Mosaic law had an end in Christ:--

"In short, sirs," said I, "by enumerating all the other appointments
of Moses, I can demonstrate that they were types, and symbols, and
declarations of those things which would happen to Christ, of those
who, it was foreknown, were to believe in Him, and of those things
which would also be done by Christ Himself." (Ch. xlii.)

Then he again proves that this Christ was to be, and was, born of a virgin; and takes occasion to show that the virgin mentioned in Isaiah vii. was not a young married woman, as rationalists in Germany and among ourselves have learnt from the unbelieving Jews. (Ch. xliii.)

To go over more of Justin's argument would be beside my purpose, which is at present simply to show how very firmly his faith embraced the supernatural.

I shall mention one more application of prophecy. When Trypho asks that Justin should resume the discourse, and show that the Spirit of prophecy admits another God besides the Maker of all things, [17:1] Justin accepts his challenge, and commences with the appearance of the three angels to Abraham, and devotes much space and labour to a sifting discussion of the meaning of this place. The conclusion is thus expressed:--

"And now have you not perceived, my friends, that one of the
three, Who is both God and Lord, and ministers to Him Who is
[remains] in the heavens, is Lord of the two angels? For when [the
angels] proceeded to Sodom He remained behind, and communed with
Abraham in the words recorded by Moses; and when He departed after
the conversation Abraham went back to his place. And when He came
[to Sodom] the two angels no longer converse with Lot, but Himself,
as the Scripture makes evident; and He is the Lord Who received