Section 182
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ECCLESIASTICAL HISTORY. 151 that he predicted the issue just as it was about to happen in re ference to himself, in the following words ; " I also expect to be waylaid by some one of those whom I have named, and to be put to the rack, even by Crescens himself, that unphilosophical, and vainglorious opponent. For it seems not proper to call a man a philosopher, since he publicly attempts to contend against mat ters that he does not understand, as if Christians were infidels and wicked characters, merely for the purpose of captivating and grati fying the multitude. He has done all this under a strong delu sion. For if he counteracts us without having read the doctrines of Christ, he is most iniquitous in his conduct, and much worse than common men, who for the most part are cautious in speak ing and bearing a false testimony in matters that they do not un derstand ; and if when happening to read, he does not under stand the sublimity in them, or if understanding, he does those things that may lead one to suspect he is not one of them, (i. e.) no Christian, he is so much the more base and nefarious, inasmuch as he is enslaved to vulgar applause and an absurd fear. And, indeed, when I proposed certain questions to him, in order to as certain and convince him that he really was ignorant, I would beg leave to inform you, that I found this to be the case. And that you may know all that I here say is true, if these discussions have not yet reached you, I am prepared to repeat these interro gations in your presence. This, too, would be a work suited to your majesties. But if these questions of mine, and his answers are known to you, it is obvious to you, that he knows nothing of our doctrines, or if he knows, he does not declare them on ac count of his hearers ; so that, as I before said, he proves himself to be not a true lover of wisdom, a philosopher, but a lover of vainglory. He, indeed, does not even regard that excellent say ing of Socrates, viz. " that no one is to be preferred to truth :" Thus far Justin. But that in consequence of his freedom against Crescens, he was brought to his end, is shown by Tatian, a man who at first, as a sophist, taught the various branches of litera ture among the Greeks, and obtained no small celebrity in them, and who left numerous monuments of his attainments in his works. This he relates in the book against the Greeks, thus :