0. T.
XVI PREFACE. what incautiously in regard to Baptism', although fully believing the transmission of original sin.
S. Augustine notices, that it was " through the Providence of God" that S. Cyprian and his African Council so treated the question of the Baptism on the eighth day, that " the Catholic Church was already confuting the Pelagian heretics who were to arise so long after ^"
So it has been remarked with admiration how S. Athanasius writes "as precisely" as if he had written after the Nestorian and Eutychian controversies, though without the technical words then adopted :" and the same writer"" speaks of " those distinct and numerous protests by anticipation against Nestorianism."
Such careful precision of language was not the special gift of S. Justin.
His office was to win persons to the Gospel^ not to build up those who had been won.
Incidental expressions or arguments are to be interpreted by his clear distinct enunciations of belief: his faith is not to be called in question on account of some less carefully worded statements.
The supposition, that wherever in the Old Testament God is said to have appeared to man, it was the Son Who so appeared, lasted on to the time of S. Augustine.
It is used as an argument of the Divinity of the Son, since He Who so manifests Himself is declared to be God.
The supposition itself implied nothing derogatory.
What more natural than to think, that He Who, in the fulness of time, vouchsafed to become
Man, did beforehand accustom man to the thought of His appearing in human form, by appearing in a form which He had created^'?
Not the supposition itself, (which occurs in the most accurate Fathers, as S. Cyprian, and even S. Athanasius himself,) but statements connected with it, were less carefully worded.
But, as has been remarked, ' See Tert. de Bapt. c. 18. p. 278, " Dr. Newman on S. Ath.ag. Arian. n. o. p. 244, n.
1. t c. 2 Epp. Pelag. iv.
8. see on " lb. 291, n, k.
Cyprian, Ep.
64. p.
195, n. n. v Apol. i. n. 63.
0. T.
PREFACE.
Xvii this oversight relates to the Person of tlic Father as wuU us to the Son.
It might with just as much reason be inferred, (which no one would infer,) that he conceived of God the Father as locally circumscribed in Heaven, as that he imagined the Son to have been so circumscribed on earth".
But, in regard to those other expressions to which Petavius objected as unsound % as " that the Son ministered to the Father," he himself says, that they arc sound or unsound, according to the sense in which the writer uses them ^ They need mean no more than the words of Holy Scripture, " by Him all things were made ;"
" by Whom also He made the worlds."
They belong to that class of expressions of which S. Athanasius says^, " If any orthodox believer were to say this in simplicity, there would be no cause to be suspicious of the expression, the orthodox intention prevailing over that somewhat simple use of words."
With these considerations duly kept in mind, we may freely and thankfully study in S.
Justin's waitings the indications and direct statements of the Faith received by the Christians of the first portion of the second century, that Faith which they believed to have been taught by Christ and His Apostles.
In these intimations and statements we recognise the great outlines of the Catholic Faith, one and the same, from the beginning.
The Inspiration of the Prophets is distinctly asserted.
The authority of Holy Scripture, its perfect truth and consistency, the need of God's grace in order to our understanding it, are set forth explicitly ^ The Church is recognised as " the king's daughter all glorious V' being the body of believers of all nations and languages; spread throughout the world yet making all one body, " being all as one," believing " as one man,"
* ^S' Arians. iii. 50. p.
185. 0. T.
z Dial. c. 127. a tie Trin. ii.
3. 2.
'^ Apol. i. c. '33, 35, 3(i.
Dial. v. 7, ^ lb. ii. 4. 7. sec also Dr. Newman 8, 05, 119. on S.
Ath. ag.
Arians, p.
311, i.
« Ps.xlv.l3. p. 324, c.
XVIU PREFACE.
'* one soul, one congregation, one Church,"
" constituted by and partaking of His Name," the " Vine of Christ,"
" the true race of the new Israel, the body of the regenerated."
Moreover, the Church is markedly distinguished from the heretics around it, whose doctrines it repudiated, and with whom its members held no communion
The Father, the Son, and the Holy Spirit, are declared to be the object of Christian worship^, and into the Name of the Father, the Son, and the Holy Ghost, Christians are baptized \ What was believed respecting the Divinity and Incarnation of our Blessed Lord, is most plainly seen in Trypho's statement of S. Justin's doctrine, which he himself could not receive ; " that^ this Christ is God, preexisting before all ages, and yet condescending to become man and to be born," {'Trgovrrag'^siv Qsov ovtu Trgo tmv ou'jovwv tootov
Tov Xmarov, elra km yzv^jr^^rivoLi uv^gooTiov ysvofji.svov uTtoiLslvui.) This seems to be the simple statement of the doctrine which catholic Christians held and professed, independently of all the explanations and illustrations which individuals might connect with it.
It is the doctrine which amid the controversies of eighteen hundred years has been held fast as the creed of the Church and the strength of Christian souls.
The " Word or Son of God" is never spoken of by Justin otherwise than as being a Person, distinct from the Father: being put forth and begotten of Him, as fire is lit from fire, and being of His substance (omlusY.
It is indeed a wonderful symbol, as far as created and material things can be symbols of God Who is a Spirit.
So that Petavius^ too says, "What can be added to this profession of faith and of the Trinity ? or what has been set forth more express, more significant, or more effectual, in the assembly of the Fathers at Nice itself, or after it ?
For the formula which was there settled, * God of God, Light f Dial. c.
35, 42, 63, 110, 110, 1J7,
* Dial. c. 48. add c. 68.
135, 138.
^ Dial. c. 61, 138. g Apol. i. c. 6, 13.
' de Trin.
Pr£ef. c.
3, n.
1, quoted h lb. c. 61. by Bull ii. 4. 3.
PREFACE.
Xix of Light, Very God of Very God,' was antici])ated so long before by this sentiment of Justin : from which tlic Consubstantiality also is established, that is, the commnnion and identity of substance without any partition."
Indeed, in speaking of the relation of the Son to tlie Father, S. Justin uses dogmatic language, as if he had some error in view, against which he wishes to guard his reader.
Such are the expressions, '* Who'" alone is called properly (kv^Icjo^) Son ;" and the thrice repeated, " in a way belonging to Him Alone"
(Idioog).
" If moreover we affirm that He was begotten the Word of God, in a way peculiar to Himself, other than the common birth;" "Jesus" Christ
Alone, in a way peculiar to Himself, only-begotten Son unto God, being His Word and First-born and Power."
" For« that He was the Only-Begotten unto the Father of all, generated of Him in a way peculiar to Himself, Word and Power, and afterw^ards becoming Man through the Virgin."
Both TivghsT? and T5<o$ (as opposed to xolvos) were used in the Arian controversy to exclude the Arian error.
Of this begetting or putting forth Justin speaks as having been 'J ; and, as attempting to express eternity before all creation in the language of man, he throws it back before all time, thus understanding the words of the Book of Proverbs, (viii.) 'Trgh tov ccImvo^ k^s[jt,=KlMTa <ts\ And as the words of Trypho just cited (TrgouTragx^^v Trgo tmv uImvmv) indicate. The Son is held to have had a substantive personal existence from eternity.
He made the world.
Through Him the Father at all times communicated with His people.
It was He that appeared to the Patriarchs of old.
At length He took flesh of the Virgin Mary, and condescended to become man', through the power of God^ The circumstances of the Annunciation, and the Nativity ; m Apol. i. 22.
41, 1. 55. 2. 280,
I. 318, 3.
Soo also n lb. 23.
Bp. Bull, 1. c.
" Dial.
§. 105, all in Bull, ib.
^ Dialc 61. p On Kvpius see Dr. Newman, ag.
• lb.
Arian. p.
18, o.
153, d.
212, g. on « Dial.
J 00.
XSios see ib. 311, 1. 446, 7. on iBi6r7is » Apol. i. 32.
(in the same reference) see Ib. 40, 0.
XX PREFACE. the Infancy, the Life, the Works, the Teaching, the Sufferings of our Redeemer, are described as in the Gospel narratives.
He was crucified and died for us and for our salvation :
He was buried, and the third day He rose again ; He ascended into heaven, and sent down the gifts of the Holy Spirit on His Disciples
; and at the last He will come again in glory to be our Judge.
Then all that have died, whose souls are now waiting in their separate states of peace or woe", shall rise again with their own bodies, and shall be adjudged to eternal blessedness, or to eternal suffering^.
The w^hole race of mankind are under sin, guilt, and condemnation.
These are the consequences of the sin of our first parents, and of the voluntary transgression of each individual of our race ^.
And " the Father of all willed that His Christ should take upon Him the curses of all^"
The Death of Christ is the one procuring cause of our salvation, forgiveness, deliverance from sin and Satan.
To His Death, His Cross, His Passion, His Blood, His Sacrifice, all spiritual blessings are attributed.
The types of His Death, of Its circumstances and Its effects, are seen throughout the Old Testament, as in the Paschal Lamb, the Brazen Serpent, and the Scape-goat.
It is the burden of Prophecy.
We become partakers of the benefits of Christ's Death by repentance and faith : they are conveyed to us by Baptism, whereby we are regenerated ; they are secured by a holy life following thereupon.
The rites of Baptism are described "
: and the recurring weekly celebration of the Holy Eucharist ^.
The doctrine of the efficacy of each Sacrament is stated " c. 5,80. y See Dial. c.
88.
101.
125. and " For refercuces to other passages Apol. i. c. 10. Gl. which confirm the statements here ^ Dial. c. 95. made, see tlie Index under the head- » Apol. i. Gl. injjcs • Word,'
' Christ,'
* Resurrection,'
^ Iltid.
' Judgment.'
PREFACE.
Xxi with clearness and precision.
In Baptism, Remission of Sins, New Birth, and illumination are conveyed <=.
It is figured, in close connection with the Cross, by water, as the instrument of deliverance and health throughout the Old Testament ^ In the Holy Eucharist, what we receive is " not ordinary food," but, " as we are taught,"
(S. Justin inserts,) " the Flesh and Blood of that Jesus, who was made Fleshy"
There the Bread and the Cup of Wine mingled with water were offered up in commemoration of His Passiou.
This was the sacrifice every where offered up by the Christians of all nations^, which the Prophet Malachi had foretold.
It is perhaps scarcely necessary to add, that the testimony of all the other extant writings of Christians before and after the time of S. Justin harmonizes with his, and leaves no ground of doubt as to the substance of that body of doctrines which the Catholic Church from the beginning witnessed to as ' the Faith which had once for all,' within a time that admitted of their testimony being received as historical evidence, * been delivered to the saints.'
The notes subjoined to the text will afford explanations of many difficulties.
For those wdio may wish to investigate the subject more thoroughly, the works of Bp. Bull and of Dr. Waterland will supply much valuable matter on the subject of the Divine Nature of our Blessed Lord; and Bp. Kaye's Treatise affords an excellent Synopsis of the main points of Justin's teaching.
The Editors are indebted for this translation of S. Justin and the notes to the Rev. G.
J. Davies, Tutor in the Theological department of Queen's College, Bir- <^^ Apol. i. c Apol.i. Gl.Dial.c. 44. 138. f Dial. c. 41. 71.
1 17. d Dial. c. 80. 38.
XXU PREFACE. mingham.
Its appearance has been delayed by sorrowful events.
Most of it was already printed, when w^e were suddenly deprived of the manifold labours of our dear friend, the Rev. C. Marriott, and the work was suspended during the long illness, by which, too soon for us, his life of unwearied labour and love was closed below.
And now, again, we were waiting, in the hope that one no less dear, the Rev.
Dr. Barrow, might be able to complete the Preface, of which he had sketched the outline sometime since, when a mournful disease deprived us of his presence also.
I have then revised the unfinished Preface, filling it up here and there with what seemed to me wanting to give a right impression of this early Father and Martyr.
Fiat Voluntas Tua.
Christ Churchi Whitsuntide ^ 1861,