47. Trypho then enquired, " But if any one has gained Question
Trypho asks if Christians may still observe the Law.
characters which we conceive to be certainly sacred, inciting Dial. you by such means ever to bear Him in your minds ; and TiiZZH: at the same time He convicts you for not having preserved in your hearts the slightest remembrance of godliness, nor being even thus persuaded not to fall into idolatry.
For when He recounted to Elias the number of those who had not bowed the knee to Baal, He declared them to be seven i Kings thousand.
And in Isaiah, He rebukes you for making your is.'57*5. children a sacrifice to idols, whilst we, to escape sacrificing any longer to those to whom w^e sacrificed formerly, undergo the most extreme punishments, and rejoice even in death, believing that God will raise us up through His Christ, and make us incorruptible, void of suifering, and immortal
; but we know that the commandments which were given you on account of your people's hardness of heart, do in no wise conduce to righteousness or to holiness."
47. Trypho then enquired, " But if any one has gained Question the knowledge that these things are so, and besides holding ^y*J^™j^ for certain that this is the Christ, has in fact both believed with Juin and obeyed Him, yet wishes to keep these ordinances as well, shall he be saved ?"
"As it appears to me, Trypho," I replied, "he shall be saved, provided that he do not on any account strive to persuade other men.
I mean such of the Gentiles as are circumcised through Christ from their errors, to keep the same rites as himself, affirming that they cannot be saved except they do so, which you yourself did in the beginning of our conversation, saying, that I could not be saved except
I kept them."
" But why," said Trypho, *' do you say, ^ In my opinion' such an one shall be saved, except there are any who hold the contrary ?"
" There are such, Trypho,"
I replied, " who are bold enough to refuse to hold communion, either in conversation or domestic life, with men of this description, with whom I do not agree.
But if any through weakness of judgment wish to keep as many of these ordinances of the Mosaic Law as possible, which we consider to have been given because of the hardness of your hearts, whilst they place their hope in the same Christ, and observe the eternal and natural practices
Jews perish if they reject Christ or impose the Law.
Just, of justice and righteousness; and choose to live with those ^'^^^'^' ^y]^Q are Christians, and faithful as I said, without persuading them to be circumcised like themselves, or to keep the sabbaths, and other similar observances ; I consider that we ouo-ht to receive them, and communicate with them in every thing, as kinsmen and brothers; but if, I said, any of your nation, Trypho, profess to believe in this Christ, and yet at the same time endeavour to compel the faithful Christian Gentiles to live according to the Law of Moses, or refuse to hold the above kind of communication with them, these also equally with the former I do not admit; but those Gentiles who have been persuaded by the Jews to adopt the observance of the Law, together with their confession of the Christ of God, may also, I think, be possibly saved.
Those, however, who have once confessed and acknowledged that this is Christ, and yet have, for whatever reasons, gone over to the Jewish Law, denying that this is the Christ, and not repenting before their death, cannot in my opinion, by any means whatever, be saved : and I think the same of those of the seed of Abraham, who live according to the Law, and believe not in this Christ, to the very end of their lives.
And so too especially of those who have cursed, or who now in the synagogues curse both Christ^, and every other means by which they may both obtain salvation, and escape the punishment of the fire; for the goodness and love of God, and the immensity of His riches, accounts the man Ezek. who repents of his sins, as righteous and spotless, according
" to His declarations by Ezekiel ; and him who has departed 20.' from holiness and righteousness to injustice and ungodliness, as sinful, unrighteous, and profane.
Hence our Lord Jesus Christ has said, * In whatsoever things I find you, in the same will I judge you'.' y So §. 16. page 91. sions being found in chap, vii. 8
; xviii.
* 'El/ oh h.v v/aas KaraKa^o}, eV tov-
; xxiv. 14; xxxiii. 20. of that prorots KoX Kpivo).
Grabe observes in his pbet, Grabe's own opinion, in which the Spicilege, that these words are also Benedictine concurs, is, that they were cited by St. Clement of Alexandria," found as words of our Lord, in one of [Quis dives salvetur Potter, §.
40.] the Apocryphal Gospels: most probably "and Elias of Crete, but as spoken not in that according to the Hebrews, by Christ, but by God the Father; Spicilegium i.
1?. and note p.
327. and that St.
John Climacus in his Otto thinks that they may he a version Scala Paradisi, Gradii vii. p.
159. reof the words of our Lord, in St. John fers them to Ezekiel:" similar expre.sv. 30. " As I hear I judge."
Jesus already proved to he Christ, if not God.
^' We now know," said Trypho, "what is your opinion Dial. on these subjects ; resume the aro^ument therefore where ...
' you paused and finish it, for it appears to me to be a kind be first of paradox, and utterly incapable of proof; because your j.|^°,^°' assertion that this Christ was God, preexisting before all ages, ^*^'«",to and then condescending to become man and to be born, and not man of man, seems to me not only paradoxical, but also absurd."
" I know,"
I replied, " that this assertion must appear paradoxical, and especially to men of your nation, who have never cared to know or to do the things of God, but only Is^. 29, the traditions of your teachers, as God Himself proclaims.
Still however, Trypho," I continued, " the fact is not lost that this Man is the Christ of God, even if I should be unable to prove that He both preexisted as the Son of the Creator of the world, Himself being God, and was made
Man through the Virgin.
But since it has been fully proved that He is the Christ of God, whatever that Christ is to be even if I am unable to shew that He did preexist, and condescended to take flesh, and to become man of like passions with ourselves, according to the will of the Father; in this latter point only would you be right in saying that I am in error, and not in denying that He is the Christ even though He should appear as a man born of ' men, * e| avand be proved to have been made Christ by election; butg^^^J^^ ^^, there are some of -^tu:^^ profession who confess Him to be'-;'ort'or ^ Christ, but consider Him a Man, and the Son of men; with whom I do not agree, nor could I do so, even if the greatest number of such as are of my opinion were to say the same**;
* Bishop Bull, the better to oppose error for "your" (vfjLerepov), St. Justin Episcopius, who had said in his* defence meaning ' some Jews.' of the Remonstrants, that the Churches His reasons for this proposed change of the second century "professed their are as follows :
1. As St. Justin always belief that Jesus Christ was no more uses the word 7eVos in its primary sigthan a mere man,' or " a man of men," nification of blood relation, he could and " made Christ by election," in not here apply it to the Christians.
Droof of which assertion he had cited 2. The Ebionites, to whom he refers the the above words of St.
Justin, after passage, were of Jewish extraction, admitting that " the name of Christians and their heresy is ranked among those may have been given by St. Justin to which came from the Jews.
St. those who so believe, as it is given in Justin had just before said, " If any of his 2d"
[1st] "Apoh'gy to the disyour uat\on, i/fxerepov yeuovs, who beciples of Simon, Menander, Marcion, lieve in Christ, compel the Gentile conand others, who, receiving Jesus in verts to keep the law, I do not receive some manner, call themselves Christhem;" which the Bishop thinks may tians;'' proceeds to suggest, that the refer to the same people; and, 4. he word " our"
(rj/ierepov) may be an considers the alteration in question ^ y
Trij'pho holds the Christ a mere Man: expects Elias first. for we are commanded by Christ not to follow the doctrines
Just.
Mart. of men, but those which have been proclaimed by the holy prophets and taught by Himself."
49. Trypho then said, ''They who affirm Him to have been The coming of E lias a man, and anointed and made Christ by election, appear to me to say what is more credible than this doctrine of yours ^.
For we Jews all expect that Christ will be a man of men, and that Elias must anoint Him when He has come
; but if He, of Whom you speak, be shewn to be Christ, one must conclude on all hands that He is a man born of men, although from Elias not having come, I do not consider that this is Christ."
Christians; saying, " Christ is the necessary to the coherence of the text; Justin's meaning being, that as ce'-tain of Trypho'a race did acknowledge Jesus to be the Messiah, though admitting neither His Divinity, nor His birth of a Virghi ; so Trypho himfirst-begotten of every creature, and is made the beginning again of another race, yeyovs, which is regenerated by Him, through water and faith and wood, &c."
He might use the word self ought to acknowledge Him to be such, even if he (St. Justin) could not positively prove those facts. in an external sense, of those who were supposed to belong to this new race.
The Benedictine, on the other hand, considers that rjixerepov should be retained for the following reasons:
1. St.
Justin, in the case of the few opponents of the Doctrine of the Divinity of Christ, does not consider the question of descent and family, but of community of name as Christians, with othtr Christians, whether orthodox or hereAgain, if the words (some) and (the greatest number) refer, as it seems, to the same subject, (the one stating the fact, the other a supposition,) and the latter proves that subject to be Christians and not Jews, in appears needless for St. Justin to add, ' with whom I do not agree,' of the latter, considered as mei-e Jews. tical:
2. St. Justin says in §. 82. when speaking of heretics, koI Trap' rjfx^y vvv irSWoi e^cn Koi \pev5odi5aaKdAoi :
3. which supports the first, that Christians used to reckon heretics on their own side, as opposed to Jews and heathens.
Lastly, as to the coherence of the text, it seems of little importance to the main argument who are intended, as the opinion is merely mentioned as one that may be held, not recommended for final adoption.
Ben. refers to §§.
35, (J3, 80. as shewing that St. Justin held the Church to be a distinct Body, It may be added, that Bishop Bull's emendation does not, after all, greatly in which the heretics had no part.
His own expressions here shew, that he held the Divinity of our Blessed Lord as a part of the Faith which Christians are commanded to receive. affect the doctrinal sense of the passage ; for if there were any bond of union whatever between the true believei < and those humanitarians of whom
'• This doctrine of Christ being a St.
Justin speaks, and if the latter might be termed Christians in any sense, however imperfectly, as confessing Je.-us to be Christ, although believing Him to be merely the Son of Joseph and iVJary, as the Ebionites mer"e man, and chosen by God for His foreseen merit to be exalted, is given as that of the Arians, at the time of the origin of their heresy, by Alexander
Bishop of Alexandria, in whose diocese it was first taught, to his namesake of Constantinople.
Theodoret, did, St.
Justin could not escape that fact, by merely insisting that they were of Jewish descent.
'J'here is no actual proof that the word yevovs is here to be confined to the literal meaning, but, 1st, the context rather appeais to signify the contrary ; and, 2dly, St.
Justin, in §.
138, plainly uses it of History, book i.
Bishop Bull points out the entire opposition between the doctrines of St. Ji.stin and of Arias, in his "Defensio Fidei Nicenae," sect, ii. chap. iv. §§. 5. 6. and following ; and see on §. 67, of this Dialogue.
S. Justin refers tfiis to the Second Advent. John the Baptist.lSl I then asked him, if Scripture does not say by Zacharias
Pial. that Elias shall come before that great and terrible day of?—^-^ the Lord.
He answered, that it certainly does.
"If then 5.
Scripture compels us to confess that it was foretold that there should be two comings of Christ ; one in which He should appear in suiferiiig, dishonour, and uncomeliness, the other when He should come in glory and as the Judge of all men, as I have shewn from the many passages which I have previously quoted ; shall we not conceive that the Word of God has proclaimed Elias to be the forerunner of the dreadful and great day, that is, of His second coming ?"
" Certainly," was his reply.
" Our Lord Himself," I continued, " has taught us that this very thing shall be so by His own doctrine, when He said that Elias also shall come; and we know that this Mat. 17, shall be fulfilled, when He is about to come from Heaven in glory:
Whose first appearance too a forerunner preceded, namely, the Spirit of God, which had been in Elias, in the person of John, who was a prophet of your nation, since whom no second remaining prophet has arisen amongst you, and who, as he sat by the river Jordan, cried out, / indeed baptize you with water unto Matt. 3, repentance, but He that cometh after me is mightier than /, ^Ji^^, 3 whose shoes I am not worthy to bear : He shall baptize you ^^- ^7. with the Holy Ghost, and with fire.
Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner ; but He will burn up the chaff with unquenchable fire.
This very prophet Herod your king had shut up in prison; and when Herod's birthday was kept, and his brother's daughter danced before him and pleased him, he bade her ask whatever she desired.
And the damsel's mother incited her to ask the head of John the Baptist, who was in prison ; and at her request Herod sent, and commanded the head of John to be brought on a charger; Mat. 14, whence our Christ replied, then on earth, to those who said, Mark 4, that before the Christ should appear Elias must come, 17—27.
Elias truly shallfirst come, and restore all things ; but I say Mat. 17, unto you that Elias is come already, and they knew him not, but have done unto him whatsoever they listed: and it is written. Then the disciples understood that He spake unto ver. 13. them of John the Baptist." k2
132 The Spirit of Elias in John.
God's hidden and open ivorks.
Just.
Then said Trypho, " that which you have now asserted, JVl ART* * appears to me to be paradoxical ; namely, that the prophetical Spirit of God which was in Elias, was also in John."
To this I said, " Do you not admit that the same thing took place in the case of Joshua the son of Nun, who succeeded Moses in the leading of the people, when Moses was commanded to lay his hands on him, and God said, / will take of the spirit that is in thee, and lay it on him^r *' I admit it," he replied.
" As then," I continued, *^ God took of the Spirit which was in Moses, who was still among men, and laid it upon Joshua, so was He able to cause It to pass from Elias to John^; that as Christ in His first coming appeared to be devoid of glory, so might the first presence of that Spirit which in Elias always existed in purity ^ be also understood
1 an error may be susto be like the first coming of Christ without glory.
For the Lord is said to war against Amalek with a hidden fnuL ^^'^"^^i ^i^d you will not deny that Amalek has fallen^.
If reading, then it is said, that He should war with Amalek only in the glorious Advent of Christ, what fruit shall there be of Exod. the Scripture which says, God shall ivar zvith Amalek luith a ^^^l^Qi^Q hidden hatid?
You may therefore perceive, that the hidden Septuapower of God was in Christ Who was crucified, at Whom version.) both the devils and all the powers and principalities of the earth tremble.
John 50. "You appear to me," said Trypho, 'Ho have been foretold f^-equently in controversy with many opponents on all disIsaiah. putable Subjects, and hence you are prepared with answers to whatever is asked you.
Answer me then, first, how you prove that there is any other God beside Him, Who is the Creator of all things ; and then you shall shew that He also condescended to be born of a Virgin."
" Permit me first,"
I replied, " to cite some passages from the prophet Isaiah, declaratory of the ofiice of fore- *= St. Justin ha>^ perhaps, as Thirlby Numbers xxvii. 20. may hear him out. observes, cc;nfused the account of the Compare also 2 Kind's ii. 9, 10, 15. appointment of tlie seventy elders, con- ^ It may be rendered, 'to cause fained in Numbers xi.
17, &c. with some of the spirit of Elias to pass to that of the election and ordination of John.'
Joshua, in Numbers xxvii.
]8.
23.
^ i. e. when least expected, conf. and Deuteronomy xxxiv.
But 1 Sam. xv. 3, 7.
1 Chron. iv. 42, 43.
The ForerumiPr foretold hy Isaiah*
runner, which John the Baptist, who was also himself a Dial, ^^^^"' prophet, performed for this our Lord Jesus Christ."
^'I will," said he.
*' Isaiah then," I continued, "spoke thus of John's office Isa. 39, of forerunner: And Hezekiah said to Isaiah, Good is the{^^^^^^ word of the Lord which He hath spoken: let there be peace and righteousness in my days.
And comfort ye My people : speak, O ye priests, to the heart of Jerusalem, and comfort her ; for her humUiation is accomplished.
Her iniquity is pardoned, for she hath received of the Lord's hand double of all her sins.
The voice of him that crietli in the wilder7iess, Prejjare ye the ways of the Lord, make the paths of our. God straight.
Every valley shall be filled, and every mouiitain and hill shall be made loiv; and all the crooked shall be made straight, a7id the rough ways shall be made smooth ; and the glory of the Lord shall be revealed, and all flesh shall see the salvation of God : for the Lord hath spoken it.
The voice of him that spake was, Cry.
And I said. What shall I cry ?
All flesh is grass, and all the glory of man as the flower of grass.
The grass hath withered, and the flower thereof hath fallen ; but the ivord of the Lord remaineth for ever.
Thou that bringest good tidings to Zioti", get thee up i?ito the high mountain : thou that briiigest good tidings to Jerusalem, lift up thy voice with strength ; lift it up, be not afraid : say to the cities of Judah, Behold your God, behold the Lord Cometh with strength, and His arm cometh with dominion.
Behold, His reward is with Him, and His work before Him.
He shall feed His flock like a shepherd; He shall gather the lambs with His arm, and He shall comfort her that is with young.
Who hath measured the water with his hand, and the heaven with a span, and all the earth with the hollow of his hand ?
Who hath weighed the mountains in scales, and the forests in a balance ? who hath known the mind of the Lord i or who hath been His counsellor, that shall teach Him ? or with whom took He counsel, and who instructed Him ? or who hath shewn Him judgment, or made knoivn to Him the ivay of knowledge ?
All nations are as a drop of a ^ St. Justin has* Thou' in the massense as in our version.
St. Jerome culine, as LXX.
The other Greek notices the ambiguity, versions have the feminine, giving the