80. To this Trypho replied, " I have said to you. Sir,

80. To this Trypho replied, " I have said to you. Sir,

Proof of the existence of evil Angels,

planations of them are forced, as appears from tlie inferences Dial. which you have drawn"^: or rather are blasphemous; for you

^^^^' affirm, that the angels have done evil, and revolted from God."

Then I answered, in a more suppressed tone of voice, wishing to induce him to listen to me, *^ I admire. Sir, this reverence of yours, and I wish that you had the same disposition towards Him whom the angels are said to serve; as Daniel says, He was brought as the Son of Man to the Dan. 7, Ancient of Days, and all dominion teas given Him for ever and ever.

But that you may know, Sir, I said, that we have not made this explanation which you blame on our own responsibility, I will give you a proof from Isaiah

; for he says that the evil angels have inhabited and do still inhabit Tanais in the land of Egypt ; his words are as follows; JVoe I^a.sOj to the rebellious children.

Thus saiih the Lord, Ye have taken * counsel, but not by Me : and have entered into covenant, but not by My Spirit, that ye may add sin to sin : doing evil, that ye may go doicn into Egypt, {and have not asked at My mouth,) to strengthen themselves in the strength of Pharaoh, and to cover themselves loith the shadow of the Egyptians.

Therefore shall the shadow of Pharaoh be your shame, and a disgrace to those who trust in the Egyptians.

For there are in Tanais princes, wicked angels.

In vain shall they labour ivith a 2')eople, which shall not help nor profit them, but shall be their shame and reproach.

Zacharias also says, as you yourself have observed. The devil stood at the Zech. 3, right hand of Jesus [Joshua] the 'priest to' resist him; and^'^' the Lord said. The Lord that hath chosen Jerusalem rebuke thee.

And again it is written in Job, as you also said. The Job 1,6. angels came to stand before the Lord, and the devil came'^^ ^' ivith them.

And we find it written by Moses in the beginning of the book of Genesis, that the serpent deceived

Eve, and was cursed ; and we know, that in Egypt the magicians acted in imitation of those miracles which God wrought by His faithful servant Moses.

And David says, as you know, that the gods of the heathen are devils.'^ Ps.9G 5.

80. To this Trypho replied, " I have said to you.

Sir, that you take pains on every point to be secure, by keeping close to the Scriptures.

But tell me truly, do you

Justin s belief of the Millennium.

Just, confess that the place Jerusalem shall be built again, ^^—'- and look that your people shall be gathered together, and Millenlive in rejoicings with Christ, and the Patriarchs, and the not held Prophets, and those of our nation, or such as became by all. proselytes to us before the coming of your Christ ? or did you betake yourself to this admission, that you might appear to have the better of us in this discussion ?"

To this I replied, " I am not so unhappy, Trypho, as to speak otherwise than as I think

; and I have already confessed to you, that I and many others believe that this will come to pass% as you also assuredly know.

And I have signified that there are at the same time many of a pure and devout Christian mind, who are not of the same opinion; for, as for those who are called Christians, but are in reality godless and impious heretics, I have already proved that they teach all that is blasphemous, and atheistical, and foolish.

But that you may know that I do not say this only before you, I will compose a work of our whole conversation, as far as I am able, in which I will insert my confession of this which I admit to you; for I do not wish to follow men or human doctrines, but God and His doctrine; for if you have held converse with any who are called Christians but do not confess this, but even presume to blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob who also say that there is no resurrection of the dead, but as soon as they die their souls are taken up into Heaven: do not imagine them to be Christians ; as no one who thinks rightly would consider the Sadducees, or the kindred heresies of the Genistae, and Meristae, and the Galileans, and the Hellenians, and the Baptist Pharisees^, to be Jewss, (hear me I entreat you without offence, as I only speak what I think,) but such as are only called Jews and the children of Abraham, who confess God with their lips,

*= On the early opinions about the except their one point of daily oblations.

Millennium, and the Traditione LaHe says, they differed from the Sadtreia, see Note D. Oxf. Tr. p. 120 on ducees about the Resurrection.

Hence Tertullian's Apology, §. 48, p. 101. they may have been spoken of as a f So it is ia the Text.

Ben. would sect of Pharisees.

This would have read Baptists and Pharisees.

But this made the pure Pharisees orthodox by would leave scarce any of those to be implication. counted orthodox.

S. Epiphanius says, g Eusebius and St. Epiphanius meuthe Hemero-Baptists had the same tioo seven sects of Jews, to three of opinions as the Scribes and Pharisees, which they give the same appellations

The Millennium supposed to have been foretold by Isaiah. 175 as He Himself proclaims, whilst their hearts are far from Dial.

Him.

But I, and all other Christians whose belief is in every —^'^-' respect correct, know that there will be both a resurrection of the flesh, and a thousand years in Jerusalem, which will ^^^^l^

'^ then be rebuilt, adorned, and enlarged, as* the Prophets from Ezekiel, Isaiah, and others declare. ture!^ 81. "For of this thousand years Isaiah speaks thus, ProFor there will be a new heaven and a new earth; and ^/^^of/safa\ former shall not be remembered, nor come into mind, but they and St. shall Jind joy and gladness in it, which things I create ; for, t griy behold, I make Jerusalem a rejoicing, and my people a joy, to end. and I will rejoice in Jerusalem, and I will joy in my people.

And the voice of weeping shall be no more heard in . her, nor the voice of crying.

And there shall be no more there an infant of days, nor an old man that shall not fulfil his days : for the child shall be an hundred years old; but the sinner that dieth, being an hundred years old, shall also be accursed.

And they shall build houses, and themselves inhabit them; and shall plant vineyards, and themselves shall eat the fruit of them, and drink the witie.

They shall 7iot build, and others inhabit; they shall not plant, and others eat.

For according to the days of the tree of life, shall the days of My people be : the tuorks of their labours shall be multiplied.

My elect shall not labour in vain, nor bring forth children for a curse : for they shall be a righteous seed, and blessed of the Lord, and their offspring with them.

And it shall come to pass, that before they call, I will hear them ; and uhilst they are yet speaking, I will say. What is as St. Justin in the text.

Baptists or aiders the Genists to be such as confess Hemero-Baptists, Pharisees, and Sadthe world to be governed by God, ducees, and tbey are supposed to allude "Generatira;" and the Merists he to the other four here spoken of by supposes to raean those who believe St.

Justin under other names.

It is in a particular Providence, extending uncertain who the Genista3 and Merist£P to individuals.

The Galileans were were.

Isidore says, " the former were derived from Judas of Galilee, Acts so called, as being derived purely from v. 37.

Of the Hemero-Baptists some Abraham ; the latter, because they account is given in Mosheim de ' separated' the Scriptures, and did not Rebus, c.

9. p.

43.

On the receive all the prophets.

At Babylon Pharisees and Sadducees, see Josesome of the Israelites forsook their phus.

Antiquities, bk.

18. chap.

I. and wives, and took Babylonish women, the following chapters of Mosheim.

Those who did not act thus, on their Of the Hellenians nothing certain is return took the name of Genistaj, to known.

Scaliger thinks that they were shew that their descent was without derived from the heresiarch Hellestain."

(Otto.) The Benedictine connius.

The term a thousand years, used mystically.

Just, it ?

Then the wolves and the lamhs shall feed together ; and —^^ the lion shall eat straiv like the hulloch ; arid the serpent shall eat earth like bread.

They shall not hurt nor destroy in my holy mountain, saith the Lord.

From what is said then," I continued, ** in these words, According to the days of the tree of life, shall the days of My people he, the works of their labours, we understand Him to speak in a mystical manner of a thousand years; for when it was said to Gen. 2. Adam, * In the day that he eateth of that tree, in the same he shall die,' we know that he did not fulfil a thousand Ps.90,:5. years ; and we know that the words. The day of the Lord is as a thousand years, brings us to the same point; and moreover, a teacher of ours whose name was John, one of the twelve Apostles of Christ, foretold in a Kev. 20, Revelation which was made to him, that those who ^~^believe in our Christ should pass a thousand years in Jerusalem; and that after that there should be an universal, and in a v/ord an eternal resurrection of all men together, and then the judgment : as our Lord also has Luke20,said, They shall neither marry, nor be given in marriage; ^^' ^^' but shall be equal unto the angels, and shall be the children of God, being the children of the resurrection.

Pro82.

*' For prophetical gifts remain with us even to this phecy f\^^-^Q from which you oiieht to understand, that those now '

, with which were formerly lodged with your nation, are now tians^ transferred to us.

For as there were false Prophets in the time of your holy Prophets, so have we now many false teachers, of whom our Lord has forewarned us to beware.

So that we are deficient in nothing, being assured that He did foreknow all that should happen to us after His resurrection from the dead, and ascent into Heaven ; for He said that we should be put to death, and hated for His Name's sake, and that many false Prophets and false Christs should come in His Name, and should deceive many; which has also come to pass: for many have perversely taught, and teach even now, godless, blasphemous, and unrighteous things in His Name, with those which are put into their minds by that spirit of uncleanness the devil ; whom we endeavour to persuade, as we do you, not to suffer themselves to be deceived, knowing that every one who is able to speak the truth, and does not

Prophecies fulfilled by Christ and not by Hezekiah.

speak it, shall be condemned by God, as God Himself Dtal. declares bv Ezekiel, saying, / have set thee a watchman ^1^' unto the house of Judah.

If the ivicked man shall sin, a?^c? 17—19/ thou hast not luarned him, he indeed shall perish in his sin, hut his blood will I require at thine hand ; but if thou hast warned him, thou shalt be guiltless.

We endeavour therefore to converse with you according to the Scriptures from fejir, but not from avarice, or the love of glory, or of pleasure

; for no one can accuse us of any of these things, nor do we wish to live like the rulers of your people, whom God thus reproaches, saying.

Your princes are companions U.\. 23. of thieves, they love gifts, and follow after rewards.

But if you know of any such as these even among us, yet do not on that account blaspheme Christ and the Scriptures, and strive to misinterpret them.

83. " For this passage. The Lord said unto my Lord, SitPs. no.

Thou on My right hand, till I make Thine enemies Thy \^°2e °" footstool, your teachers have presumed to explain as if itkiah. were spoken of Hezekiah, as if it were commanded him to sit on the right side of the Temple, when the king of Assyria sent to threaten him, and it was signified by Isaiah that he should not fear him.

" Now that Isaiah's words were thus fulfilled we know, and that the king of Assyria was turned aside from warring on Jerusalem in the days of Hezekiah, and that an angel of the Lord slew one hundred and eighty-five thousand of his host in the camp we also know and acknowledge, but that this Psalm was not spoken of him is evident ; for it runs thus, The Lord said unto my Lord, Sit Thou on My right See 2 hand, till I shall make Thine ene^nies Thy footstool.

He * J^'^3^7 shall send the rod of power upon Jerusalem, and He shall^f^.UO, ~~ rule in the midst of Thine enemies.

In the beauty of Thy saints, before the morning star I have begotten Thee; the Lord hath sworn and will not repent, Thou art a Priest for ever after the order of Melchizedek.

Who is there that will not confess that Hezekiah was not a priest for ever after the order of Melchizedek ?

And who is there that does hot know that he was not the deliverer of Jerusalem ?

And who is ignorant that he did not send the rod of power into Jerusalem and reign in the midst of his enemies, but that N

The Jews misunderstand the Virgiris conception.

Just, it was God, who turned them away from him when he was ^^^' mourning and lamenting?

But our Jesus, though He has not yet come in glory, has sent forth the rod of power into Jerusalem, the word of calling and repentance to all nations,

Ps.96,5. over whom the devils had rule, as David says. The gods of the heathens are devils.

And that mighty word of His persuaded many to forsake the devils whom they used to serve, and to believe in the omnipotent God through Him, because the gods of the heathen are devils'": and this passage. In the beauty of the saints from the womb have I begotten Thee before the morning star, was spoken to Christ, as 1 have shewn.

The 84.

" And this passage. Behold a Virgin shall conceive Isaiah CL^d bear a Son, was spoken of Him.

For if He, of whom '^' ^*"

Isaiah spoke them, v/as not to be born of a Virgin, of whom Christ did the Holy Ghost say. Behold, the Lord Himself shall give l^/l\^,you a sign, a Virgin shall conceive and bear a Son?

If He also should be born of sexual commerce like every other first-born, why did God Himself say that He would give a sign which should not be common to all first-born i* But that which is truly a sign, and which was to be believed by Coloss. the race of man ; viz. that through a Virgin's womb the '

• First-born of every creature should take flesh, and be truly made man ; this he foresaw by the Spirit of prophecy before it came to pass, and foretold, as I have explained to you, in various ways ; that, when it did come to pass, it might be known to have been done by the power and will of the Creator of all things : as also Eve was made of one of Adam's ribs, and as all other creatures in the beginning were created by the word of God.

But you presume in these words also to corrupt the translation of this passage which your [70] elders made at the court of Ptolemy, the king of Egypt; affirming that the Scripture is not as they translated it, but, '* Behold a young woman shall conceive;" as if great things were signified by a woman conceiving from sexual commerce ; which all young women do, except those who are barren ; and as God, if He pleases, can make them do.

For the mother of Samuel, who was barren, brought forth through the will of God : as did also the wife of the • These words, as Thirlby thinks, have crept into the text from the margin.

Christ is the Lord of Hosts,

holy patriarch Abraham, and Elisabeth the mother of John Dtal. the Baptist, and sundry others likewise.

So that you^^^^-1!^" ought not to think that God is unable to do all things whatever He will.

Especially, when it has been foretold that this shall happen, you ought not to corrupt or misinterpret the Prophecies; for you will wrong yourselves alone, and do no harm to God.

S5, " Again, the prophecy which says. Lift up your gates, He O ye princes, and be ye lift up, ye everlasting doors, thatH^^^^^ the King of Glory may come in, some of you presumptuously Ch.istis explain to be said of Hezekiah, and others of Solomon : of Hosts wliereas it may be shewn that it was spoken of neither the ^^^^

^'^"^

^ . twentyone nor the other, nor of any one of your kings whatever, fourth but only of this Christ of ours; who appeared without gj^^lf^^m comeliness and honour, as Isaiah and David and all the Hia Scriptures say; who is Lord of Hosts, through the will of over ' the Father who <?ave to Him to be so ; who also rose from 1^^''^* .

F.s.24,7. the dead, and went up into heaven, as the Psalm and the rest of the Scriptures shew : which also proclaimed Him the Lord of Hosts, as, if you will, you may easily be convinced, even by the things that are passing under your own observation.

For through the name of this very Son of God, who is also the First-born of every creature, and who was born of a Virgin, and made a man subject to suffering, and was crucified by your nation in the time of Pontius Pilate, and died, and rose again from the dead, and ascended into heaven, every evil spirit is exorcised and overcome and subdued.

But if you exorcise them by every name of men who have been born among you ; whether of kings, or of righteous men, or of prophets, or of patriarchs; none of them will be subject to you.

If indeed any of you exorcise them by the God of Abraham, and the God of Isaac, and the God of Jacob, they perhaps will be subjected to you.

" But some of you exorcists, I have already said*, exorcise '

7t>. by the use of magic like the Gentiles, employing fumigations and incantations^.

But that they are angels and ^ Karadefffiois.

The exact meaning the demons, when expelled, were preof this terra is doubtful.

Casaubon vented from returning to or inflicting and Thirlby think that the KardSeafjiOi further sufferings on their subjects, were certain verses, by virtue of which The Benedictine, from Apol.

N 2

Heathen exorcuts have no poiver over evil spirits.

Just, powers wlioni the word of prophecy by David commanded ^^^^^' to lift up the gates,— that He who rose from the dead, Jesus Christ, the Lord of Hosts, according to the will of the Father, might enter,—that prophecy of David likewise proves, which I will again recount for the sake of those who were not with us yesterday, for whom I now repeat in outline many of my assertions made then.

And if I now say this to you, although I have frequently repeated the same thing, I know that it is not out of place to do so.

For it is assuredly ridiculous to see the sun and moon and the other heavenly bodies always performing the same course, and causing the same changes of seasons ; and an arithmetician, if any one should ask him how many are twice two, because he frequently replies " four," not ceasing to repeat the same again : and similarly any other things that are confidently asserted, being uttered and asseverated again and again in the same manner ; and yet that one who constructs arguments from the writings of the Prophets is to leave them, and not to repeat the same passages, but to think that he can produce and utter something superior to the Scripture.

Now^ the passage from which I proved that God reveals to us that there are angels and powers in Ps. 148, heaven is this, Praise ye the Lord from the heavens ; praise ^'^'

Him in the heights.

Praise ye Him, all His Angels ; praise ye Him, all His Hosts.""

And here one of those who came with them the second day, Mnaseas by name, said, * We are glad that you take the trouble to repeat the same passages on our account.'

'' Hear, my friends,"

I said, '* in obedience to what command of Scripture I do thus.

Jesus commanded us to love even our enemies, which had been taught by Isaiah also at length, in whose words is contained the mystery of the regeneration both of us, and, in fact, of all who look for the appearance of Christ in Jerusalem, and endeavour by their works to please Him.

The words of Isaiah are these :

Isa. 66, Hear the word of the Lord, ye that tremble at His word.

5—13.

(q.

V.) concludes thera to have been which constrained the evil spirits to some kind of powerful drug or potion, obey the will of the exorciser.

Bened.

(papfxdKiia.

In the opinion of Otto, and Otto in loc. they were a sort of magic bond or chain,

Types of Christ in the Old Testament,

Say J Gur brethren, to them that hate you and detest you.

Dial. that the name of the Lord is glorified.

He hath appeared in ' their joy, and they shall he ashamed.

A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to the proud.

Before she travailed she brought forth, and before her pain came she was delivered of a man-child.

Who hath heard such a thing, or who hath seen any thing like it ?

If the earth hath brought forth in one day, and if she hath brought forth a nation at once!

Because Sion hath travailed and brought forth her children.

And 1 gave this expectation even to her who did not bring forth, saith the Lord.

Lo, I have made her that bringeth forth, and her that is barren, saith the Lord.

Be glad, Jerusalem, and hold a solemn assembly, all ye that love her.

Rejoice, all ye that mourn for her, that ye may suck and be satisfied with the breast of her consolations ; that when ye have sucked out, you may be delighted with the entrance of His glory.''

86. When I had recited this, I continued, '^ Hear how He, The vawhom the Scriptures shew to be about to come again in fl°"res glory after His crucifixion, had as His type the tree of in the life,—which was said to have been planted in Paradise,— tament and the events that were to happen to all the Saints.

°^*^® ^ ^ ^ . wood of " Moses was sent with a rod to deliver the people; andthecross having it in his hands, he at their head divided the sea ; q^^-^^^ and by it he saw water ^^ush from the rock; and it was a reigned.

Ex.4

7. rod of wood that he cast into the water of Marah, which ^ * * '

Ex. 14, was bitter, and made it sweet.

Jacob put rods into the 16.21. watering troughs, and succeeded in causing the flock of his^^gy^*^' uncle to conceive so that he should obtain their youn^. Ex. is, ^ ^ '-'

The same Jacob boasts that he passed over the river with Gen.so his staff.

He said that he saw a ladder, and the Scripture ^^ —'^2. declares that God rested on it ; and we have proved from lo. the Scriptures that this was not the Father.

And when ^g*""*^^' he poured oil on the stone in the same place, he received aGen.28, testimony from the God who was seen of him, that he had anointed the pillar to the God who was seen of him : and is. that Christ is symbolically called a stone in many passages of Scripture I have also shewn ; and also that every chrism, whether of oil or balsam, or of any other unguent which is compounded of ointment, was (typical) of Him

; the Scrip-

Tyi)eii of Christ.

His Divinity and Incarnation.

Just, ture saying, Wherefore God, Thy God, hath anointed Thee '^^^' with the oil of gladness above Thy fellows.

For all kings and anointed persons derived from Him their appellations of Kings and Anointed : as He received from the Father those of King, and Christ, and Priest, and Angel, and all others of the same kind which He either has or had.

The Numb, rod of Aaron by its budding shewed him to be the High ik'u

Pi'iest.

Isaiah foretold that a rod should spring from the Ps. 1,3. root of Jesse, which was Christ.

And David, that the righteous man is as the tree that is planted by the waterside, which shall bring forth its fruit in due season, and his leaf

Ps. 92, shall not wither : and the righteous, it is said, shall flourish like a palm tree.

God appeared to Abraham from a tree, as Gtn. I8,it is written, at the oak of Mamre.

The people, when they Ex.15

^^^ passed over Jordan^, found seventy willows and twelve 29wells.

David says, that by the rod and the staff he had 33, 9. received comfort from God.

Elisha, by casting a stick Ps.23,4. -jj^Q the river Jordan, brought up the iron of the axe, with which the sons of the Prophets had gone to cut down 2 Kings wood for the building of a house in which they desired ' ~ to read and meditate on the law and commandments of God, as our Christ has also freed us, who were immersed in the very heinous sins which we had committed, through His Crucifixion on the tree, and His sanctifying us by water, and made us a house of prayer and adoration.

And Gen. 38, it was a staff which shewed that Judah was the father of

those who were born of Thamar by a great mystery."

J rypho 87. When I concluded, Trypho said ; " Do not for the cbfec-'° future suppose that I am endeavouring to overthrow what tion the you say, when I ask what I do, but that I wish for words ol .

, , .

Isaiah instruction on those subjects on which

make my eny'^~^' quiries.

Tell me then; when the Scripture says, by Isaiah, explains Aiid there shall come forth a rod out of the stem of Jesse l^^™J and a floiver shall ascend out of the stem of Jesse : and the 1—3.

Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knou'ledge a?id righteousness, and the spirit of thefear of the Lord shall fill him.; and you have confessed to me," he conliiuied, " tliut these words were spoken of Christ, and you

' A tiiisfake of Justin's fnr tbo Ked St-n.

Justin's reply to Tryphos ohjections from Isaiah xi. 1—3.

say that He is God pre-existing, and that being incarnate Dial. according to the will of God, He was made man through the ^^^"'

Virgin ; —how can He be shewn to be pre-existing who is filled by those powers of the Holy Ghost, w^hich Scripture recounts by Isaiah, as if He were in need of them r"'

"You have put," I answered, " most sensible and wise questions ; for it really does appear to be a difficulty: but that you may understand the solution of it, listen to what I am about to say.

The Scripture says, that these powers of the Spirit, which have been enumerated, came upon Him, not as if He had need of them, but as if they were about to rest upon Him ; that is, were to come to an end in Him ; so that prophets should no longer arise, as formerly, in your nation : which you yourself may see ; for after Him no prophet whatever has arisen among you.

And attend to what T say, that you may know, that each of your prophets received some one power, or even a second, from God, and did or spoke the things which we have learnt from the Scriptures.

For Solomon had the spirit of wisdom, and Daniel of understanding and counsel, and Moses of strength and piety, Elias of fear, Isaiah of knowledge ; and the others likewise had each some one power, or one joined by turns with some other ; as also Jeremiah and the twelve prophets, and David, and every other prophet that has arisen in your nation.

The Spirit rested then, that is, ceased, when He came, after Whom, in the time of this dispensation, which was accomplished among men by Him'", these powers were to cease from you, and having rested in Him, must again, as had been prophesied, become gifts, which, from the grace of the power of that Spirit, He gives to those who believe in Him, as He knows each to be worthy of them.

That it had been foretold that this should be done by Him after His Ascent into heaven, I have stated already, and now repeat.

He said, then. He ascended on high, He MPs. 68, captivity captive : He gave gifts to the sons of men.

And "> Me^* %u T7JS oiKouofxtas touttjs to7s Greek, ttjs eV auOpdirois avrcp yevo/xeurjs iu avdpcoirois avTov y^vojxivois xp^^^i-^y xp'^^^is.

Otto adopts the same, reiravaaaOai eSet avra acpi" vixooi/.

This taining the original avrov, and reading passage is evidently corrupt.

We have it, "The dispensation accomplished followed the reading suggested by the among His people."

Benedictine, who would thus amend the

184Our Lord's humanity and sufferings were Jor our good.

Just, again, in another prophecy it is said, And it shall come to ^^^' pass afterward, that I will pour out My Spirit upon all flesh,

28. 29! and upon My servants, and upon My handmaids, and they shall prophesy.

Christ ^^- *' And you may see among us both women and men, received ^vith gifts from the Spirit of God.

It was not therefore Holy because He had need of power that it was foretold that these

Jpirit powers which are enumerated by Isaiah should come upon because ^ .

He Him, but because for the future they should not exist.

^fuj^ Take as a proof that which

told you was done by the Arabian Magi ; who, immediately on the birth of the Child, came and worshipped Him.

For as soon as He was born, He had His power : and growing up in the usual manner of all other men, making use of the things that were proper for Him, He allotted its own to each stage of His growth, taking as nourishment all kinds of food, and waiting thirty years, more or less, until John went before Him as the herald of His coming, and was His forerunner in the way of Baptism, as I have already shewn.

And then when Jesus came to the river Jordan where John was baptizing, when he had gone down into the water, fire was kindled in the Jordan "

; and when He came up from it, the Apostles of this same Person, our Christ, have recorded that the Holy Ghost alighted on Him as a dove.

And we know that it was not from having need of baptism, or of the Spirit that came upon Him in the form of a dove, that He came ''' to the river.

And in like manner. He did not condescend to be born and to be crucified, as if He had need so to be, but He did it for the race of men, who from Adam had become subject to death and the deceit of the serpent, each of them having by his own fault committed sin.

For God, "

Justin evidently derived the idea to the same thing is found in the of a fire haviu^j; been kindled in the Liturgy of the Syrians, as ordered by Jordan at our Lord's baptism from Severus, Patiiarch of Alexandria ; but some of the apocryphal works of his the text hardly bears out his assertion, time.

In the Gospel used by the It is us follows, " Quo tempore aseeudit Ehioni^es it is said," a vast light shine ab aquis Sol inclinavit radios suos, et round about the place;"

Epiphanius, stelise adoraverunt eurn ipsum qui fluHeer.

30.

13. and in the "

Prsedimina lontesque omnts sanctiiicavit. catio Pauli"

(Petri) were the words Absque igne et absque lignis calefactai '' Cum baptizareiur ignem super aquam erant aqua^ quaudo venit Filius Dei ut esst visum."

De Eaptismo Haereticnbaptizaretur in medio Jordanis." rum: Cyprian, ed. Fell, p. 30.

Grotius, Bigne's Bibliotheca, vol. vi. p.

46. on Matthew 3, 16. nays, that an illusion second tditjon.

The testimony of John the Baptist to Jesus.

willing that both angels and men, who were endued with Dial. freedom of choice and power, should do whatever He had _?Zm* enabled them to do, so created them, that if they chose such things as are agreeable to Him, He would preserve them incorrupt and free from punishment, but if they did evil He would correct each as He pleased.

Nor did His entering Jerusalem sitting upon an ass, which I have proved to have been foretold, endue Him with power to be the Christ, but it afforded proof to men that He was the Christ, in like manner as proof needed to be given in the time of John, that they might discern who was the Christ.

For as John sat by the Jordan and preached the baptism of repentance, wearing only a girdle of skins and a garment of camel's hair, and eating nothing but locusts and wild honey,

• men supposed him to be the Christ; but he himself declared to them, / am not the^Christ, hut the voice of one crying; for John i, there shall come after me He who is mightier than 7, '^hose i^^^^'^ shoes I am not vwrthy to hear.

And when Jesus came to 16.

Matt. 3 the Jordan, being thouglit to be the son of Joseph the n.

' carpenter, and having no comeliness, as the Scripture foretold, but being considered as a carpenter, (for he was used to follow the employment of a carpenter w^hen among men. Matt. 6, making ploughs and yok^s, by which he taught us both the tokens of righteousness, and activity of life,) the Holy Ghost then, on man's account as I have said, descended on Him in the form of a dove, and a voice at the same time came from Heaven, which had been also spoken by David, who, as in His person, said what should be spoken to Him by the Father, Thou art My helovtd Son, this day have /Ps. 2, 7. hegotten Thee; saying, that His generation should then take^j^^gg jg place among men from the time of their arriving at the^'^lya knowledge of Him." culty to 89. ''You know well," said Trypho, "that our whole nation Trypho

^ . on aclooks for Christ, and we confess that all the Scriptures count of which you have produced are spoken of Him; and I also ji^j.^'^'^^g* confess that the name of Joshua, which was bestowed on the l^owever son of Nun, has induced me to incline to this view

; but we jesus doubt whether Christ should be so dishonourably crucified:

!! *^.^ *; Christ. for it is said in the law, Cursed is every one that is criicijied; Deut. so that I au) very difficult of belief on this point.

That^'jiJ^I'

13.

Tryplio's objection to the Cross.

Justin s reply.

Just, the Scriptures do say that Christ should suffer, is plain but we wish to learn if you have any means of proving also

^ ird%vs that it should be by a kind of suffering^ which is cursed in the law."

** If," I replied, '* Christ was not to suffer, and the Prophets had not foretold that from the sins of the people He should be led to death, and be put to dishonour, and be scourged, and be reckoned among the transgressors, and be led as a sheep to the slaughter. Whose generation, the Prophet says, none shall be able to declare, you would do well to wonder : but if it is this which characterizes Him, and points Him out to all, how can we not confidently believe in Him ?

And all who understand the Prophets will assert, that this is He, and not another, if only they hear that He was crucified."

The ex90.

" Lead us on then," said Try pho, " from the Scriptures, ha°if/s^of^^^^ we also may believe you.

For that He should suffer, Moses and be led as a sheep to the slaughter, we know ; but if shewed He was to be crucified, and die so shamefully and disJj*^ honourably by a death that is cursed in the law, prove it to us, for we are unable to bring ourselves even to conceive this."

"You know," I answered," that what the Prophets said and did, (as in fact has been acknowledged by you,) they revealed in parables and types, veiling the truth which they contained, that the greater number of them should not be easily understood by the multitude, but that those who sought to discover and learn it should labour for it."

" We have acknowledged this," they said.

" Listen then,"

I said, " to what follows.

Moses first made known this apparent curse of His by the signs which he did."

" To what," said Trypho, " do you refer ?"

Ex. 17, " When the people," I answered, " made war upon Amalek, ^"~^^' and the son of Nun, who was surnamed Joshua, led the battle, Moses himself prayed to God with his hands stretched out on either side : and Ur and Aaron held them up all day, that they might not be let down when he grew weary ; for if he gave way at all from this sign which represented the cross, the people, as it is written in the l)ooks of Moses, were overcome ; but if he continued in

The horns of the unicorn a type.

that posture, Amalek was defeated in the same degree, and Dial. he who had the strength derived it from the cross.

For it ^"^^"' was not because Moses prayed in this manner that the people were victorious, but that the name of Jesus being in the front of the battle, he formed the sign of the cross; for which of you does not know, that that prayer is most pleasing to God which is made with lamentation and weeping, and in headlong prostration, and in bending of the knees ?

In this way, however, neither he nor any one else when sitting on a stone offered up any prayers.

But Cf. ch. even the stone is a type of Christ, as I have proved. gg] '

91.

" And God shews in another way the strength of thel^*^^ mystery of the Cross, saying by Moses in the blessing with wasforewhich he blessed Joseph, From the blessing of the Lord is r^^y^ his land ; for the seasons of heaven, and for the dew, otzc? blessing for the deep of fountains beneath, and for the fruits brought ^^^'^^^ forth by the course of the sun in their season, for the unitings

' '^ the of the months, and for the tops of the ancient mountains'^, awe? which for the precious things of the hills and perpetual rivers, ^^^J^f^^^ju the fulness of the fruits of the earth : and let those things Deut. which are pleasing to him that appeared in the bush come \ ^^^^[ upon the head of Joseph, and on the top of the head of him ^<^v.

^ that was glorified among his brethren".

His beauty is as the -^p^^is

opecop firstling of a bullock, and his horns are the horns of an^^^unicorn ; with them he shall push the nations together from the end of the earth.

But no one can say or prove that the horns of an unicorn belong to any other thing or figure than the type which represents the cross ; for the one post is upright, from which the topmost part is lifted up like a horn, when the other is fitted to it, and when the ends appear on each side as horns coupled on to that one horn ; and that which is fixed in the middle upon which those who are crucified are mounted, also projects like a horn, and it too looks like one, when put into shape, and fixed with the other horns.

And the words, with them he shall push the Deut.

nations together from the end of the earth, are plainly de- ' scriptive of what is now done among all nations ; for the *» This transhition adheres to the ravpov rh kolWos avrov.

Where So^areading of the LXX, /caJ eVl Kopv({>i]s fr^eh was probably written for 5o|aBo^aadels cV a5e\(po7s.

Tlpwroronos (rOevTos.

1 88 Types of the Ci'oss.

Just, men from all nations were pushed by the horns^ that

' is, were pricked through this mystery, and turned from o-eeVres. their vain idols and devils to the worship of God ; but to the unbelievers the same sign is revealed for destruction and condemnation, as in the case of the people that came out of Egypt, through the type of the stretching out of Moses' hands and the naming the son of Nun Jesus, Am.alek was defeated and Israel conquered; and through the type and sign which was provided against the bite of the serpents, the setting it up was clearly done to Israel for the safety of those who believe ; that it was then foretold Numb, death should be inflicted on the serpent through Him w^ho

6-9.

' was to be crucified, but salvation procured for those who are bitten by him, and who fly to Him who sent His Son that is crucified into the world : for the spirit of prophecy Gen. 3, by Moses did not teach us to believe in the serpent, since it declares that he was cursed by God from the beginning, and signifies by Isaiah that he shall be slain as an enemy Is.27, i-by His great sword, which is Christ.

Unless 1)2.

*' If therefore any one has not received through the S(M-iD- §'''^^^ grace which is from God the power to understand ture? what is said and done by the Prophets, it wdll avail him derstood^^othing to appear to speak of their words or actions, with the sii-,ce he cannot render a reason for them.

Nay, will they ereat grace of not rather appear contemptible to the many when spoken willn^t^^^ those who do not understand them?

For if any one appear should wish to ask you when Enoch and Noah wdth their always children, and others (who were like them) who were neither taught circumcised nor observed the sabbaths, were pleasing to righteGod, what was the reason that by other leaders and ousness. another law it pleased God, so many generations after, that those from Abraham to Moses should be justified by circumcision, and those after Moses both by circumcision, and also by the other commandments; that is, the sabbaths, and sacrifices, and ashes, and offerings

; [God will be accused unjustly'',] except you can shew, as I have said, that [it is] because God, who possesses foreknowledge, knew that your nation would deserve to h^^ cast out from P We have followed the example of the words in brackets, which in the I^enedictine in inserting by anticipation original occur a few lines lower down.

The justice of God vmdicaled.

Jerusalem, and none of them would be permitted to enter Dial. there.

For by no other means are you distinguished, ^^^"

' except, as I have said, by the circumcision of the flesh.

For Abraham did not obtain tlie testimony of God that he was righteous through circumcision, but through his faith.

For before he was circumcised it was thus said of him Abraham believed God, and it was accounted unto him /brGen. I5, righteousness.

And we then who, in uncircumcision of our flesh, believe on God through the Christ, and have the circumcision which profits us who have gained it, that is to say, the circumcision of the heart, hope to appear righteous and well-pleasing to God, since we have already obtained this testimony from Him through the words of the Prophets.

But you were commanded to keep the sabbaths and to bring . your ofl^erings, and the Lord permitted a place to be called by the name of God, that, as I said, you might not by committing idolatry and forgetting God, become wicked and godless, as you always appear to have been.

And that it was for this cause that God gave you His commandments about the sabbaths and offerings, has been shewn by me in what I have said already ; although, for the sake of those who have joined us to-day, I choose to repeat almost all my assertions.

For if it be not so, God (I say) will be accused unjustly, as if He had not foreknowledge, and did not teach all men to know and observe the same righteous precepts, (for there appear to have been many generations of men before Moses,) and the Scripture will be thought untrue which says, that God is true and just, and all His Deut. ways are judgments ; and, there is no unrighteousness in ??• ^'

Him.

But since the Scripture is true, God wishes you notiO; 92, to remain always the same as you are now— foolish and lovers of yourselves—that you may be saved with Christ, who pleased God, and obtained His testimony, as T have already said, and proved from the writings of the holy Prophets.

93.

*' For He sets before the whole race of man those things The which are always and every where good and are all righteous- '^^^er ness, and every nation knows that adultery, and fornication, of righand murder, and all deeds of the same kind, are evil ; and ness is although all do them, yet they are not free from the know-^Y^" *°

190AII righteousness is comprehendedin the twogt.commandmts.

Just, ledge that they commit sin in so doing ; except those who p, ' are possessed by an unclean spirit, and who being corrupted compreby a bad education or bad habits, and by wicked laws have inUvV^ lost their natural conceptions ; or rather have quenched P'"^them, or kept them down.

For you may see that such are not willing to suffer the same things as they inflict on others, and with hostile consciences reproach one another with what they do themselves.

Whence it appears to me to be well said by our Lord and Saviour Jesus Christ, that all righteousness and piety are fulfilled in two commandments

Mat.22, which are. Thou shalt love the Lord thy God with all thy "

' heart, and with all thy strength; and thy neighbour as thyself.

For he that loves God with all his heart and with all his »7i'wfi7js. strength is full of devout sentiments^, and will not honour any other God, but will honour that Angel of God according to His will who is beloved by the Lord and God ; and he who loves his neighbour as himself, whatever good he wishes for himself he wishes for his neighbour also.

But no one wishes himself evil: he therefore that loves his neighbour will pray and labour to obtain for him the same things as he wishes for himself; and man's neighbour is none other than man, that animal of like passions with himself, and possessed of reason.

All righteousness therefore being twofold, towards God and man, whoever, says Scripture, loves the Lord God with all his heart, and with all his strength, and his neighbour as himself, is truly righteous.

But you were never shewn to have had any friendship or , love either to God, the prophets, or yourselves ; but, as is plain, are found to have always been idolaters, and murderers of the righteous

; so that you laid hands even upon Christ Himself; in which wickedness of yours you continue even to this time, cursing even those who prove to you that He whom you crucified is the Christ.

In addition to which, you also endeavour to prove that He was crucified, because

He was an enemy to God and accursed ; which is a result of your unreasonable prejudice.

For although you have cause to believe, from the signs which Moses gave, that this is the Christ, you will not do so; and besides, supposing that you are able to involve us in confusion, you propose to us whatever occurs to you, although you yourselves are

The meaning of the brazen serpent.

wanting in proofs, whenever you meet any well-grounded Dial. n-y • 4.'

Tryph.

Christian.

94.

*' Tell me now, was it not God who by Moses comin what manded the people to make no image or likeness whatever, ^^"^'^ ^^ either of the things in heaven above, or on the earth ; and hangs yet He Himself in the desert caused a brazen serpent to be ^jl^J j^ made by the same Moses, and set up as a sign by which cursed, they who had been bitten by the serpents were healed, and yet He is guiltless of any wrong ? for by this, as 1 said, He taught a mystery, signifying thereby that He would destroy the power of the serpent who caused Adam to commit his offence, and proclaim to those who believe on Him who was typified by this sign (that is, on Him who was crucified) salvation from the wounds of the serpent, which are evil • deeds, idolatries, and other acts of unrighteousness.

For if this be not the meaning, explain to me why Moses placed a brazen serpent for a sign, and commanded those who were bitten to look on it, and they were healed ; and this, when he had himself commanded them to make no image of any thing whatever."

Another of those who came the second day said, " You speak truly.

We cannot give any reason for this ; for I have frequently asked our teachers about it, and none of them gave me any explanation of it.

Continue therefore what you were saying : for we are attending to your explanation of a mystery through which the writings of the prophets are assailed by false accusations."

" As then," I continued, " God commanded the sign to be given by the brazen serpent, and yet He is without blame so in the law a curse is laid down against all men who are crucified, and not against the Christ of God, through whom

He saves all who have done things worthy of a curse.

95. " For, according to the law of Moses, the whole race Christ of man will be found to lie under a curse; for it is written, ^^^^"u^ Cursed is every one that continueth not in all things which f^e are written in the hook of the law to do them.

And not even whfch will you venture to assert that any one performed all those "^'^^ ^"^ commandments exactly; but some have kept them moreDeut. and some less than others.

Now if those who are under this?7',^o'

Cral. 3, law appear to be subject to a curse, because they did not lo.

The curse of the Law was prophetical.

J'jsT. observe all its precepts, shall not all the heathen appear to ^be much rather subject to a curse who were guilty of idolatry, and corrupted youths, and committed other wickednesses ?

If therefore the Father of all willed that His Christ should take the curses of all for the whole race of man, knowing that He would raise Him up after He had been crucified and put to death, why do you speak of Him who endured to suffer these things according to the will of the Father as if He were cursed, and do not rather lament for yourselves ?

For although His Father Himself even caused Him to suffer these things for the human race, you did not do this that you might minister to the will of God, nor did you work righteousness in killing the prophets

; and let none of you say. If the 'Father willed Him to suffer these things, that by His stripes, the human race might be healed, we have done no wrong.

If indeed you assert this, repenting of your sins and acknowledging that this is the Christ, and keeping His commandments, T have already said that you shall have forgiveness of your sins: but if you curse Him and those who believe in Him, and when you have power put them to death, how will not your having laid hands on Him be required of you, as of unjust men and sinners, whose hearts are altogether hard, and devoid of wisdom ?

That 96.

^' For that which is written in the law.

Cursed is curse everT/ one who hangeth on a tree, strengthens our hope, predicwhich is suspended on Christ who was crucified; not on the tionof vig^v that God curses Him who was crucified, but on the the things view that He foretold what was to be done by you all, and the Jews others like you, who do not know that this is He who was would before all things, and is the eternal Priest of God, and Deut.

King, and Chrisf^; which things you may even see to have 21, 23. come to pass.

For in your synagogues you curse all who by Him are made Christians, and other nations actively carry out the curse, putting to death all who merely confess themselves to be Christians; to all of whom we say, You are our brethren.

Only recognise the truth of God.

And when neither they nor you listen to us, but both of '\ We have followed the reading of ^iWovra jlvetrOai, substitute /xi) iiriThirlby, the Benedictine, aad Otto, a-Ta/xevw)/ .... fxeWoy yiviaOai. who, for fiT) iiriffTafxivov

The prophecies of Christ's passion.

you strive to make us deny the name of Christ, we rather Dial. prefer and endure to be put to death, being persuaded that^^^^"'

God will give us all those good things which He has promised us through Christ.

And moreover, we pray for you that you may receive mercy from Christ : for He taught us to pray even for our enemies, saying. Be ye kind and merciful, Luke 6, as is also your Father which is in heaven.

For we see that^^' the omnipotent God is kind and merciful ; making His sun to rise on the unthankful and the righteous, and sending rain on the holy and the wicked; all of whom He has taughtMatt. 6, us that He is about to judge.

^^• 97.

" Nor was it without purpose that the Prophet Moses remained even till the evening, when Ur and Aaron bore up his hands from beneath in this form [of the cross].

For the Lord remained almost till evening upon the tree, and towards evening they buried Him ; then He rose again the third day, which was thus foretold by David: I did Ps. 3,4. call upon the Lord with my voice, and He heard me out of '

His holy hill.

I laid me down and slept : I rose up again, for the Lord sustained me.

It was likewise said by Isaiah in what manner He should die, as follows: / have stretched Is. 65, 2. forth my hands unto a disobedient and gainsaying people, io°™'] which walketh in a way that was not good.

And the same Isaiah also foretold that He should rise again : His burying Ts.57,2. was taken away from the midst ; and, I will give the richfor^^^

His death.

And in other passages again, David thus spoke of His passion and the cross, in mystical parable, saying in the twenty-second Psalm, They pierced My hands and My Ps. 22, feet : they did tell all My bones : they also considered and " looked upon Me.

They parted My garments amongst them, and upon My vesture did they cast lots.

For when they crucified Him, in fixing in the nails, they pierced His hands and His feet, and they that had crucified Him divided His garments among them ; casting lots, each according to the decision of the lot, for what he wished to choose.

And you deny that this Psalm was spoken of Christ: being in all respects blind ; and not understanding that no one of your nation who was ever called King and Christ, had his hands and feet pierced while he lived, and died by this mystery, that is, was crucified, except this Jesus only. o

The twenty-second Psalm, Just.

98.

'* But I will recite the whole Psalm, that you may hear JVl A R.T gg ^ His devotion to the Father, and how He refers all things to daily Him, as though He Himself entreats to be saved by Him from twenty, ^his death, shewing at the same time in the Psalm what kind second of people they were who rose up against Him, and proving that He was truly made man, and sensible of suffering.

It is as follows : My God, my God, look upon me, why hast Thou forsaken me?

Far from my salvation are the words of my faults.

O my God, I will cry unto Thee in the day time, and Thou wilt not hear, and in the night season, and it is not 1—23.

* ovK want of understanding to me^.

But Thou inhabitest the holy I^XX.

P^^^^} Thou praise of Israel.

Our fathers trusted in Thee, they trusted, and Thou didst deliver them : they cried unto Thee, and were delivered : they trusted in Thee, and were not confounded.

But I am a worm, and no man ; a reproach of men, and the outcast of the people.

All they that see me laughed me to scorn, aud spake with their lips, and shook their heads: he trusted on the Lord, let Him deliver him ; let Him save him, seeing He will have him.

But Thou art He that took me out of the womb; my hope from my mothers breasts :

I was cast upon Thee from the womb ; from my mother s belly Thou art my God : be not far from me, for trouble is near ; for there is none to help.

Many calves have compassed tne about, fat bulls have closed me in on every side.

They opened their mouth against me, as a raveni^ig and a roaring lion.

All my bones are poured out as water, and parted.

My heart is like melting wax in the midst of my belly, ^My strength hath dried up like a potsherd, and my tongue hath cleaved to my jaws; and Thou broughtest me into the dust of death.

For many dogs compassed me about, the assembly of the wicked enclosed me.

They pierced my hands and my feet; they told all my bones; they also considered and looked upon me ; they parted my garments among them, and upon my vesture did they cast lots.

But Thou withdraw not Thy assistance from me, O Lord; haste to help me.

Deliver my soul from the sword, and my only-begotten from the piower of the dog.

Save me from the lions mouth, and my humility from the horns of the unicorn, I will declare Thy name unto my brethren; in the midst of the Church will 1 praise Thee.

Ye that fear the Lord, praise

Application of the twenty-second Psalm to Chiist,

Him : all ye seed of Jacob , glorify Him; and fear Him, all Dial. ye seed of Israeli I^^^- 99. When I had thus said, I continued; ** I will thus The be. prove to you that the whole Psalm is spoken of Christ, by of"the"^ repeating and explaining it.

That which it says in the Psalm beginning then, My God, my God, look upon me : ivhy hast words of Thou forsaken me, foreshewed from the first what was to be^J"^*^ spoken in Christ's time.

For when on the cross, He cried, dying.

My God, My God, why hast Thou forsaken Me ; and those words which follow, Far from my salvation are the words of my faults : my God, I will cry unto Thee in the day tiine, and Thou wilt not hear, and in the night season, and it is not want of understanding to me: His words expressed the very things which He was about to do.

For in the day on which He was to be crucified. He took three of His disciples to a mount which is called the Mount of Olives, which was opposite to the Temple in Jerusalem, and prayed, saying, Father, if it he 'possible, let this cup pass from Me: and afterwards continued His prayer, sa37ing, Not as I will, but as Thou wilt : thus shewing that He has been verily made man, capable of suffering.

But that no one might say that He knew not that He was about to suffer, He adds immediately in the Psalm, and it is not want of understanding to Me, As it was not from want of understanding in God that Gen. 3,

He asked Adam where he was, and Cain where Abel was;?:

' (Ten. 4, but to convince each what kind of a person he was ; and 9that knowledge of all might accrue to us through the Scripture

: so He signifies that it was not through His own want of understanding, but that of those who thought that He was not the Christ, but considered that they should put

Him to death, and that He would remain in Hades as a common man.

100.

" And that which follows: But Thou dwellest in the^. 3; holy place, O Thou Praise of Israel, shewed that He would g^^^^^^* do that which was worthy of praise and admiration: being Christ is about after His crucifixion to rise again on the third dayand° ' from the dead.

To do which. He received from the Father. Israel, For I have already shewn that the Christ is called Jacob and Son of Israel ; and I have proved that it was not only mystically "^^"" foreshewn of Him, in the blessing of Joseph and Judah, o 2

The title of the Son of Man how applied to Christ.

Just, ^^t tj^at it was written in the Gospel thus :

All things are Ma.t.11 delivered unto Me of the Father, and no man knoweth the 2"Father but the Son, nor the Son hut the Father, and those to ivhomsoever the Son will reveal Him.

He revealed then to us all those things which we have learnt from the Scriptures by His grace, who know that He is the Firstbegotten of God, and was before all the creatures

; and the son of the Patriarchs, since He took flesh of a Virgin who was of their race, and condescended to be made a man without comeliness, dishonoured, and liable to suffering.

Hence it was that He said in His discourses when He spoke Matt, of His impending passion.

The Son of Man must suffer Mark 8 ^^^3/ things, and he rejected of the Pharisees and the ^1Scribes, and he crucified, and rise again the third day.

He 22.

'called Himself the Son of Man then, either from His » Steb birth of ^ a Virgin, who was, as I have said, of the race of David and Jacob and Isaac and Abraham : or because Adam' was the father of Him and of those here recounted, from v/hom Mary derives her descent.

For we know that the fathers of women are the fathers of the children which Mat. 16, their daughters bear.

And one of His disciples, who was ~ * before called Simon, He surnamed Peter, because he recognised Him to be Christ the Son of God, according to the revelation of His Father.

And we seeing Him to be described in the records of His Apostles as the Son of God, and calling Him the Son, have perceived that He is even before all creatures, having proceeded from the Father by His power and will ; who is also styled in the writings of the Prophets by one mode and another. Wisdom, and the Day, and the East, and a Sword, and a Stone, and a Rod, and Jacob, and Israel.

And that He was made man of the Virgin, that by the same w^ay that the disobedience which proceeded from the serpent took its rise, it might also receive its destruction.

For Eve when a virgin and undefiled conceived the word of the serpent, and brought forth disobedience and death.

But Mary the Virgin receiving faith and joy, when the Angel Gabriel told her 2 €uo7the good news^ that the Spirit of the Lord should come fxivov.

T Xhe text has avrhv rhu 'Afipahfi, avrov rhv 'ASoyu, approved by the but in the translation Thirlby's reading

Bened., has been followed.

How Christ trusts in the Father^ and worked through Him, 197 upon her, and the power of the Highest should overshadow Dial. her, and therefore that Holy Thing which should be born ^^^^' of her is the Son of God, answered, Be it unto me acLuke 1, cording to Thy word.

And of her has He been born, of Whom I have proved that so many passages of Scripture were spoken : through Whom God destroys the serpent, and those angels and men who resemble him ; but works deliverance from death for those who repent of their sins, and believe in Him.

101. "But the next words of the Psalm are thosev. 4—6. which say, Our fathers trusted in Thee; they trusted, and j-efevs Thou didst deliver them; they cried unto Thee, and ivere^^\ saved ; they trusted in Thee, and were not confounded.

But to the / am a worm, and 7io man; a reproach of men, and an outcast ^^^^®''* of the people.

They prove that He acknov/ledges those as fathers who put their trust in God, and were saved by Him, and who were also fathers of the Virgin, of whom He was made man and born ; and He signifies that He Himself shall be saved by the same God

; and He boasts not of doing any thing by His own will or strength.

For when upon earth also. He did the same : for when one addressed Him as Good Master, He answered, Why callest Matt. thou Me good ? there is one good ; that is. My Father which 17' is in heaven.

But when He said, / am a worm, and no man ; a reproach of men, and an outcast of the people. He foretold what appears both to be and to happen to Him.

For reproach every where attends us who believe in Him ; and He is an outcast of the people, because by your nation He was cast out, and dishonoured, and suffered those things which you plotted against Him.

And in what follows, They that saw me laughed me to scorn ; they spake ivith their lips, they shook their heads; He trusted on the Lord, let Him deliver him, seeing He will have him ; He also foretold what happened to Him.

For each of those who saw Him on the Cross wagged their heads, and distorted their lips, and turned up their noses, and said in irony what we find in the records of His Apostles, He called Matt.

Himself the Son of God, let Him come down a7id walk, let ^I'

^^'

God save Him.

Luke 23, 35.

37.

Christ prophesies of Himself, Just.

102. " And the following words, My hopefrom my mother s ^;-Q-pr^ breasts.

I was cast upon Thee from the luomh ; from my A premother s belly Thou art my God : be not far from me, for of^what ^''^^Me is near ; for there is none to help.

Many calves happenhave compassed me about, fat bulls have closed me in on Christ every side.

They opened their mouth against me, as a at His ravelling and a roaring lion.

All my bones are poured out why as ivater, and parted.

My heart is like melting wax in the ^^^l^' tnidst of my belly.

My strength hath dried like a potsherd, it. and my tongue did cleave to my jaws, contained a prediction of what has come to pass, as do these, my hope from my mothers breasts: for as soon as He was born in Bethlehem, as I have said, Herod the king learnt about Him from the Magi of Arabia, and plotted to destroy Him; and Joseph, according to the command of God, took Him Matt. 2, with Mary, and departed to Egypt.

For the Father had decided that His Son should not be put to death until He had grown to be a man, and had preached His word which proceeded from Him.

But should any one ask us if God w ere not able rather to destroy Herod ; I ask, anticipating ^ the objection, whether God was not able at first to deprive

Gen.^, the serpent of existence, rather than say, / will place ^ ' enmity between him and the woman, and between his seed and her seed.

Was He not able to create a multitude of men at once, but yet knowing that it was good so to be. He made both angels and men with free will for the practice of righteousness ; and He determined periods during which He knew that it would be well for them to have this freedom of will ; and because He also knew that it was well, He wrought both universal and particular judgments, their free-will being still preserved.

Hence Scripture informs us, that at the founding of the tower and the Geu. 11, diversity and confusion of tongues, the Lord said, Behold ^' the people is one, and they have all one language : and this they have begun to do, and now nothing will be restrained from them of all those things which they have im,agined ver. 16. to do.

And both these words. My strength is dried up like a potsherd, and my tongue cleaves to my jaws, are likewise a prophecy of what He would do according to the will of

Christ prophesies of Himself,

His Father ; for the force of His powerful word, by which Dial.

He always confuted the Scribes and Pharisees, and in general ^^^^"' the teachers of your nation, when they questioned with Him, suffered a suspension like a full* and mighty founIttoAvtain, the waters of which are turned off, when He kept'^^'""'* silence, and before Pilate would no more answer any one any thing, as is recorded in the writings of His Apostles and that that too which was spoken by Isaiah might have effectual fruit, where it is said, The Lord giveth me a tongue, Is. 50, 4. that I may know when I ought to speak.

And when He says, Thou art my God, he not far from me, He teaches us ver. lo. that we ought all to put our trust in God, the Creator of all

^* things ; and from Him alone seek salvation and assistance not thinking, like the rest of the world, that we can be saved through birth, or riches, or strength, or wisdom, as you yourselves also always did ; once indeed making a calf, but always shewing yourselves ungrateful, and murderers of the saints, and puffed up with pride on account of your descent.

For if the Son of God plainly says that He can be saved, neither because He is a Son, nor because He is strong, nor because He is wise, but considering that He is without offence, as Isaiah says, and committed no sin even in word, (for He did no evil, neither teas guile ls.53,9. found in His mouth,) says that He cannot be saved without God, how can you and those others who expect to be saved without this hope, not think that you are deceiving yourselves ?

103. "The words of the Psalm which follow next; Fory.w-u. trouble is near; for there is none to help.

Many calves have p^^^-^_ compassed me about; fat hulls have closed me in on every side, sees are

They opened their mouths against me, as a ravening and « bulls. roaring lion.

All my hones are poured out as water, andf^^^'^ divided; were likewise a prediction of what happened to roaring Him ; for in that night when those of your nation who were ^J^"'

°'" sent by the Scribes and Pharisees as their teachers came Devil, upon Him from the Mount of Olives % those whom the s 'Airb Tov opovs, which Thirlby Christ from some part of the mountain, would read iir\ tov opovs, for which He being in the valley below."

The the Benedictine substitutes eVt rh opos. words of the Evangelists will not bear "Justin seems to think," says the out this opinion.

Matthew xxvi. 30 latter, "that the Jews came upon Markxiv. 26; Luke xxii. 39.

SOO Christ prophesies of Himself.

Just.

Scripture calls calves that butt with the horn and are ' prematurely destructive', surrounded Him.

And by the TVT ART 1 ^ ^^ \iis. words, fat hulls compassed me round about, He spoke of those ver. 12. who acted like the calves when He was brought before your teachers, whom the Scripture calls bulls, because we know that bulls are the authors of the life of calves

; as therefore bulls are the fathers of calves, so were your teachers the cause of their children going out to the Mount of Olives to seize Him, and. bring Him to them.

And when He says, ver. 11. There is no one to help, this was also prophetical of what was done ; for no one, not even a single person, was there ver. 13. to assist Him as an innocent man.

And, They gaped upon me with their mouths as a roaring lion, shews that He who was then king of the Jews, and was himself also called Herod, was a successor of that Herod, who when He was born slew all the male children that were then born in Bethlehem, thinking that among them would certainly be the one of whom the Magi who came from Arabia had told him

: not knowing the counsel of Him who was more powerful than all, how He commanded Joseph and Mary to take the Child, and go into Egypt, and to be there until it should be revealed to them to return again to their own country whither they went, and remained until the Herod who slew the children in Bethlehem was dead ; and Archelaus succeeded him, who also died before Christ entered upon that dispensation, which, according to the will of the Father, was fulfilled by Him when He was crucified.

Herod then succeeding Archelaus, and taking the government which fell to his share, Pilate, to gain favour with him, sent Jesus to him bound, which God, who foreknew that this also would

Hosea come to pass, had thus foretold ; The^' brought Him to the Job i'

Assyrian a present to the king.

Or, by the lion that roared 6;2,4. ypQj^ Him He meant the Devil, whom Moses called a 1. 2. serpent, but Job and Zacharias the Devil, and Jesus addressed as Satan, shewing that he has a name derived from the action which he did ; for the word Sata in the Jewish and Syrian language signifies Apostate, and 7ias is the word from which the translation serpent is derived ; from both of which is formed the one term Satanas.

And it is related in the books of the Apostles, as soon as

Christ prophesies of Himself

Jesus went up out of the river Jordan, when the Voice said Dial. to Him, Thou art My Son; this day have I begotten Thee ; p^^,^"that this Devil came to Him and tempted Him, even so far Matt! 3* as to say to Him, Worship me ; and that Christ answered JJ^V him. Get thee behind Me, Satan; thou shalt worship the Lord'^^thy God, and Him only shalt thou serve : for as he deceived 10.

* '

Adam, so he considered that he could effect something L'^^e 4, against Christ also.

And this passage. My bones are poured s^x.

14. out as loater, and parted; my heart is like melting ivax in the midst of my belly, is a prophecy of what was done to Him on that night when they came out against Him at the Mount of Olives to take Him ; for in those records which I say were composed by His Apostles and their followers it is recorded, that His sweat poured down like drops of blood, as He prayed and said, If it be possible, let Luke this cup pass from Me ; His heart and likewise His bones ^^'

'*'*• trembling, and the former resembling wax melting in His belly, that we may know that the Father willed His own Son truly to undergo even these sufferings for our sakes, and that we may not say that being the Son of God, He did not feel those things which were laid upon Him, and which happened to Him.

And the words. My strength ver. 15. is dried up like a potsherd, and my tongue cleaveth to my jaws, are a prophecy, as I have said, of His silence, when He who proved all your teachers foolish answered not any thing at all.

104. "And this. Thou hast brought me into the dust o/v. 15-18. death.

For many dogs compassed me about, the assembly of^^^^^^ the wicked enclosed me.

They pierced my hands and my^^ feet; they did tell all my bones; they also considered aw^ death looked upon me: they parted my garments among them,^^^^.^' and upon my vesture did they cast lots, is a prophecy, as I in this said before, of the manner of death to which the gathering ^^ "' together of the wicked was to condemn Him; whom He calls both dogs and hunters, shewing that they who hunted

Him and who used every endeavour for His condemnation, were even gathered together, which is also described in the records of His Apostles.

And I have shewn that after His crucifixion, they who crucified Him parted His garments amonsr them.

Psalm ^xW. foretells the crucifixion Just.

105.

" And what follows in this Psalm: But withdraw not Mart. Thou Thy succourfarfrom me, O Lord: haste Thee to help me.

The Deliver my soul from the sword ; and my only-begotten from ^"'"^'^ the power of the dog.

Save me from the lions mouth, and unicorns 7/?.?/ humility from the horns of the unicortis, is likewise a the^ ^ teaching and foretelling of what His nature » is, and what Cross, was to happen to Him ; for I have proved that He was the instructOnly-begotten of the Father of all things, being properly ^^ ^y begotten by Him as His Word and Power, and was afterprayers wards made man of the Virgin, as we have learnt from the Christ.

I'ecords of (His Apostles).

And He also foretold that He 1 tcDj/ should die by crucifixion; for the words. Deliver my soul ovrav y^-Qfji fjie sword, and my only-hegotten from the power of the dog ; save me from the lion''s mouth, and my humility from the horns of the unicorns; are likewise the words of one declaring by what death He was to die, that is, by being crucified : for T have already explained to you, that the horns of the unicorns are a type of the cross only and entreating that His soul might be saved from the sword, and the mouth of the lion, and from the power of the dog, was a prayer that none should have power over it ; that we, when arrived at the end of our lives, may ask the same thing of that God, who is able to turn aside every shameless and wicked angel from seizing our souls.

Now that our souls survive, I have proved to you from the fact 2 ^yyathat the soul of Samuel was evoked by the witch ^, as Saul o-Tpt/Auj-equired ; and it also appears, that all the souls of the righ1 Sam. teous and of the prophets, like him, fell under the authority

^^' of these powers ; which indeed is also confessed in the case of this witch by the very facts themselves.

Hence God also ' seems to teach us by His Son, always to strive to become righteous, and at the end of our lives to pray that our souls may not fall under any such power.

For when He gave up the ghost upon the cross. He said, Father, into Thy hands I commend My Spirit; as I have also learnt from the records [of the Apostles].

For when He exhorted His ^ Tfox'idisciples to excel the life ^ of the Pharisees, with the cer- '^^'"''' tainty if they did not, that they would not be saved, it is '

It seems very forced to take (paiv€In the text, the reading 6 Qehs diSd(TK(iv rai with ylveadai, as Otto suggests.

. SiKaiovs y'w. has been adopted.

and resurrection of Christ, g03 written in the records [of the Apostles] that He spake thus,

Dial.

Except your righteousness shall exceed the righteousness of^^^^' the Scribes and Pharisees, ye shall in no case enter into the 20.

' kingdom of heaven.

106. " And that He knew that His Father would grant Him Christ's all things that He prayed for, and would raise Him from ^^^^^' the dead ; and encouraged all those who fear God to praise i« foreHim, because He had mercy, even through the mystery of t^e end this Man who was crucified, on the whole race of believers, °^ ^^^ and that He stood in the midst of His brethren, the Apostles, (who, after He had risen from the dead, and convinced them of that which He used to teach them before His passion, that He must needs suffer these things, and that they had been foretold by the Prophets, repented • that they forsook Him at His crucifixion,) and, when living among them, praised God, as He is also declared to have done in the records of the Apostles, the remainder of the Psalm describes, which is as follows.

/ will declare Thy ver. 22, name unto my brethren; in the midst of the Church will^^'

I praise Thee.

Ye that fear the Lord, praise Him : all ye seed of Jacob, glorify Him; and fear Him, all ye seed of Israel.

And from His being said to have changed the name of one of the Apostles to Peter, and its being related in the records [of His Apostles] that this was done along with His having also changed the names of two other brothers, the sons of Zebedee, into that of Boanerges, which is, sons of thunder ; we have an indication that this is He who gave Jacob the surname of Israel, and by whom Hoshea was called Joshua, by which name the remainder of the people who came out of Egypt were brought into the land which was promised to the Patriarchs.

And Moses has thus foretold that He should arise as a star from the family of Abraham, saying, A Star shall arise out of Jacob, Numb. and a Governor out of Israel.

And another Scripture says, ^^'

^'''

Behold a Man ; the East is His name.

When a star then Zech. 6 arose in the Heavens at the time of His birth, as it is ^^' written in the records of the Apostles, the Magi from Arabia knew the fact from this sign, and came and worshipped Him.

Jonah a type of Chrisfs resurrection.

Just.

107.

*^ And that He was to rise again on the third day after j^^^''' He was cruciJfied, it is written in the records that those of same is your nation questioned with Him and said, Shew us a sign; b''°the ^"^ ^^ answered, An evil and adulterous generation seeketh history for a sign, and no sign shall be given it except the sign of Jonah.

Jonah.

And when He said these things, they were veiled, so Mat. 12, ^]^^^ jjjg hearers mii^rht understand that after His crucifixion

He would rise again the third day.

And He proved your generation to be more wicked and adulterous than the city of the Ninevites ; who at the preaching of Jonah, after he had been cast up on the third day from the belly of the huge fish, that after (in other versions forty ^) three days they should all perish, proclaimed a fast for all living things whatever, both men and beasts, with sackcloth, and earnest mourning, and true repentance from their hearts, and a turning away from their wickedness, believing thar God is merciful and loving to every man who is converted from his wickedness ; so that the king of the city himself and also the nobles put on sackcloth, and continued in fasting and supplication, and prevailed with God that their city should not be destroyed.

But when Jonah was grieved that the city was not destroyed on the third (fortieth) day as he had proclaimed, by the Divine appointment of a gourd springing up, under which he sat, and was shaded from the heat ; (now this was a gourd that sprang up suddenly, and was neither planted nor watered by Jonah, but grew up rapidly, and gave him shade ;) and by the other appointment of its withering away, at which Jonah was grieved

; God also "

'• In other versions forty."

These accord with the description that folwords form part of the iMs. text, which lows, " A gourd that sprang up sudstands thus, ^era eV &\\ois Teaaapddenly;" and as the real meaning of Koura Tpcls 7]ix4pas.

Justin usually aiKvwv is a cucumber bed, he suggests follows the Septuagint, which here that St. Justin, like A quila and "Xheoreads three^ whilst the Hebrew has dotion, wrote /ciKuco>/a from /ct/ci, ricinus, forty, as also the versions of Aquila, Palma Christi, or castor oil plant, Symmachus, and Theodotion.

Hence which he describes as "growing up the words eV 6.\Kois T^aaapaKOVTa, with very suddenly, with a soft stem, which the corresponding word in the next if wounded in the slightest degree sentence below, seem to have been causes the whole to wither away added by a transcriber, quickly," or kovki, the •' cocoa-nut ^ (TiKvuiua.

The Benedictine transtree."

Otto in loc.

The Septuagint lates this by the Latin hedera, " ivy ;" reads Ko\6Kvuda.

See S.

Jerome's but Otto observes that this does not Letter to S. Aug. Epist. 74. sub fin.

Nineveh an example to the Jews.

convicted him of being unjustly angry that Nineveh w^as Dial. saved from destruction, saying, Thou hast had pity on the r r-jgourd, for the which thou hast not laboured, neither madestio. ii. it grow; which came up in its night, and perished in its night : and should not I spare Nineveh, that great city, wherein are more than six-score thousand persons that cannot discern between their right hand and their left hand ; and also much cattle ?

108.

" These things they of your nation all knew to have Christ's been done by Jonah ; and although Christ declared before you rection that He would give you the sign of Jonah, exhorting you to ^0^^"°' repent of your sins, at least after His resurrection from the the dead, and like the Ninevites to make lamentation to God but they that your nation and city might not be destroyed and taken ''^^® as it has been ; yet not only did you not repent when you messenlearnt that He had risen from the dead, but, as I said, you f^ro^^j^ commissioned' chosen men, and sent them throughout the out the whole world to declare that * an atheistical and lawless slander heresy has been raised by one Jesus, a deceiver from ^'"^• Galilee, whom we crucified, but His disciples stole Him by^^^'f"' night from the tomb in which he was laid, when unnailed (yavr^s. from the cross, and now deceive mankind, saying that He has risen from the dead, and gone up into heaven.'

And you slanderously assert that He taught even those godless, lawless, and unholy doctrines, of which you accuse to the whole world those who confess Him to be Christ, and a Teacher, and the Son of God.

And besides all this, even now that your city is taken and your land laid waste, you do not repent, but even presume to curse Him and all who believe in Him ; and yet we do not hate you, nor those who by your means have conceived such things against us ; but we pray that you may all even now repent, and obtain mercy from Him, who is full of compassion and of great mercy, God the Father of all.

109.

" But that the Gentiles should repent of the evil in "^^^ ^ ^ converwhich through ignorance they were accustomed to live, after sion of they heard the doctrine which was preached by His Apostles, Jji^g ^°g beginning at Jerusalem, and learnt it through them, permit fo^'etold me to prove by a few words from the prophet Micah, one of Micah. the twelve.

They are as follows : And in the last days the Micah 4, 1-7.

Micah \v. foretells the conversion of the Gentiles, Just, mountain of the Lord shall he manifest, prepared in the top of —^^^ the mountains, and it shall he exalted ahove the hills, and people shall flow unto it.

And many nations shall come and say, Come, let us go up to the mountain of the Lord, and to the house of the God of Jacoh, and they will enlighten us as to His way, and we will walk in His paths.

For out of Sion shall go forth the law, and the word of the Lord from Jerusalem; and He shall judge among many people, and rehuke strong natiojis afar off; and they shall heat their swords into ploughshares, and their spears into pruning-hooks.

And nation shall not lift up sword against nation, and they shall not learn war any more.

And every man shall sit under his vine and under his jig-tree, and none shall make him afraid : for the mouth of the Lord of Hosts hath spoken it.

For all people will walk in the name of their gods, and we will walk in the name of the Lord our God for ever.

And it shall come to pass in that day, that I will gather her that is distressed ; and will assemble her that is driven out, and her whom I afflicted, and L will place her that was distressed for a remnant, and her that was pressed greatly for a strong nation.

And the Lord shall reign over them in mount Sion from henceforth even for ever."

A part 110. When I had finished the passage, I added, "1 know, above '^ii'Sj that your teachers confess the whole of this passage to prophebe spoken of Christ ; and I am also aware that they assert alreadv that He has not yet come, and that even if they admit He is fulfilled come, it is not known who He is; but when He shall be in the Chrismade manifest and glorious, then, they say, it shall be known and^the ^^^ "^^ ^^ "

^"^ then, they say, the things spoken in this remain, passage shall come to pass ; as if there were no fruit as yet be so at from the words of the prophecy.

Unreflecting men ! not the seunderstanding that which is proved by the whole Scriptures; coming that there are two Advents of His proclaimed, the first in Christ, "^^ich He has been set forth as liable to suffer, and without glory, and without honour, and crucified; the second in which 2Thess. He shall come from the heavens with glory, whenever the '

* Man of the Apostacy, who speaks strange things even against the Most High, shall presume on unlawful deeds upon eatth against us Christians, who (having learnt the worship of God from the law and the word which went forth from Jerusalem

and the Jewa' persecution of them.

through the Apostles of Jesus) have fled for refuge to the Dial.

God of Jacob and the God of Israel ; and we who were filled '^^^^^' with war, and mutual slaughter, and every kind of wickedness, have each of us throughout the whole world turned our weapons of war, our swords into ploughs and our spears into implements of husbandry, and cultivate godliness, righteousness, philanthropy, faith, and hope, which we have from the Father Himself, through Him who was crucified

; sitting each under his own vine, that is, each one having only his wedded wife ; for you know that the prophecy says, His loife shall be as a fruitful vine.

Ps. 128, " And it is plain, that there is no one who can terrify or^* subjugate us, who through the whole world believe in Jesus; for it is certain, that when beheaded and crucified, and thrown to wild beasts, and bonds and flames and every other kind of torture, we do not depart from our confession but by how much the more such things are done, by so much do others in greater numbers become believers and worshippers of God through the name of Jesus.

As when a man cuts off the fruitful branches of a vine, it grows up again, so that others spring out, both flourishing and fruitful, so it is also with us ; for the vine which is planted by God and Christ our

Saviour is His people.

But the remainder of this prophecy will come to pass at His second coming; for the words, ^erMicah that is distressed and di'iven out, that is, from the world, '

[have this meaning,] that every Christian, as much as lies in you and all other men, has been cast out not only from his own possessions, but from the whole earth, in that you suffer ^ not any Christian to live ; but you say that this has happened to your nation ; but if you have been cast out by war, you indeed have suffered these things justly, as the Scriptures all testify ; whilst we who have committed no such crime since we knew the truth of God, receive testimony from Him, that together wdth the most Righteous, alone spotless and without sin, even Christ, we are taken away from the earth ; for thus says Isaiah, Behold how the righteous perisheth. Is. 57, 1. and no man perceiveth it in his heart; and the righteous men are taken away, and no man considereth.

III.

*' And I have already said, that it was mystically foreThe two told even in the time of Moses, by the type of the goats which ^^^7°*^ signified

; ;

Types of Christ's two Advejits.

Just, were offered at the feast, that there should be two Advents ^—^—'of this Christ; and again, the same thing was symbolically two foretold, and declared by the actions of Moses and Joshua

Othe^r ^^^ o"^ of them remained on the hill till evening, with his types of hands (which were borne up from beneath) stretched out, Advent, which shews the type of nothing else but the cross ; and J"^^"^'^the other, whose name was changed to Jesus [Joshua], led tiles are the battle in which Israel was victorious.

And you may free see that this was done by both those holy men and prophets through of God, because one was unable to bear both these mysteblood of ries, I mean, the type of the cross, and of the name : for Christ, ^j^-g strength is, and was, and will be His alone, at whose ^ °-px^ name every power' trembles, being in pangs, because through Him they are about to be destroyed.

Our suffering and crucified Christ, then, was not cursed by the law, but declared that He alone would save those who fall not away from faith in Him.

And those who were saved in Egypt when the firstborn of the Egyptians were slain, the blood of the passover, which was sprinkled on the side posts and the lintel, preserved for Christ was the Passover, who was slain afterwards, as Is.53, 7. Isaiah says, He was led as a sheep to the slaughter; and it is written that you took Him on the day of the passover, and likewise during the passover crucified Hiniy.

And as the blood of the passover saved those who were in Egypt, so shall the blood of Christ deliver those who believe in Him from death.

Would God then have been mistaken had this sign not appeared upon the doors ?

I do not say that, but that He thereby proclaimed beforehand y It may not be improper to add latter evening, (and so consequently here the following particular circumbetween the two evenings, j appears stance.

'' Besidesthat He was crucified from ve'-ses 42, 43, when we read, that at the passover, He seems also to have whc7i even was come, Joseph begs the died about that moment of time when body of Jesus: so that Christ our they were wont to slay the paschal Passover, the great Antitype of the lamb, which was about their ninth paschal lamb, dies between the two hour.

They began to crucify Him at evenings : and as in other particulars the third hour of the day, Mark xv. our Lord did fully answer what was

; at the sixth hour there was darktypified of Him in that sacrifice, so ness over the whole land until the He doth a'so in the time of His death ; ninth hour, verse

; at the ninth which was about the ninth hour, and hour He cries out. My God, my God, was the precise time of slaying the verse 34 ; and presently after we read paschal lamb."

Kidder, quoted by that He gave up the ghost, verse 37; Brown, and that all this happened before the

The brazen serpent must he typically explained.

tlie salvation which was to be brought about hereafter for Dial. the human race, through the blood of Christ.

For the ^~— symbol of the scarlet thread also, which the spies who were sent by Joshua the son of Nun gave to Rahab the harlot in Jericho, telling her to bind it to the window by which she let them down, that they might escape from their enemies, in like manner shewed forth the symbol of the blood of Christ, by which they who were formerly fornicators and unjust, from among all nations are saved, having received remission of their sins, and sinning no more.

\\2, *' But you who explain these facts in a low manner. The charge God with much weakness, if you receive them thus Q^l^;^^^ barely, and do not search out the force • of what is recorded, these For even Moses may be thus condemned of having acted a low against the law, who, having himself commanded that no likeand jeness should be made of any of the things in heaven, or on manner, earth, or in the sea, then himself made a brazen serpent, and o"c,jpy^ placed it for a sign, and commanded those who were bitten themto look upon it

; and they who did so were saved.

Shall the ^jtii serpent then, which God cursed at the be^innint^, as I have P°'^^^.°^ ^^ .

^ ° minutiae. said, ayid slew, as Isaiah declares, hy a great sword, be con1 g^/^^.

' ceived to have then saved the people ?

And shall we receive p-^^ Is. 27

1. such things in the foolish manner in which your teachers lay '

' them down, and not as types ?

And shall we not refer the sign to the image of Jesus who was crucified, since also Moses by stretching out his hands together with him who was surnamed Jesus, caused your nation to have the victory?

Thus at least shall we cease to be in difficulty about the deeds of the lawgiver, for he did not forsake God, and persuade the people to put their trust in a beast, through which transgression and disobedience had their origin.

And these things were done and spoken by the holy prophet with much meaning and mystery, nor is there any thing which any one can justly reprehend among the sayings or doings of all the prophets, if you have the knowledge which is contained in them.

But if your teachers only explain to you why female camels are not mentioned in this or that passage, or what kind of animals they are which are called female camels, and why so many measures of fine flour, and so many of oil, are used in the offerings, and that in a low and P

^10 Typical acts of Joshua, Jtjst. grovelling' manner, but never venture to speak of or ex- ~—- plain such tilings as are of consequence and worthy of inTTws vestigation, or even charge you never at all to give ear to us who do explain them, nor to hold any communication with us, will they not deserve what our Lord Jesus Christ said Mat.23, to them, Whited sepulchres^ which appear beautiful outward,

27',^^' a^d are withi^i full of dead mens hones; ye pay tithe of mint, ye sivalloiv a camel, ye blind guides f

Unless therefore you despise the doctrines of those who exalt themselves, and seek to be called Rabbi, Rabbi, and apply with such constancy and understanding to the writings of the Prophets, that you would suffer at the hands of your nation the same things as the prophets themselves suffered, you will be unable to derive any benefit whatever from the prophetic writings.

Joshua 113.

<^ What I mean is this : Joshua, as I have often said type of before, whose name was Oshea, him who was sent into Christ.

Canaan with Caleb as a spy, Moses called Jesus [Joshua].

You never enquire why this was done, nor question, nor search into the point: hence Christ is undiscovered by you, and when you read you do not understand, nor when you now hear that our Christ is Jesus, do you consider that this name was not given him without a purpose, or by chance.

But you make it indeed a theological question, why an ** a" was added to the original name of Abraham, and you dispute in high terms as to the reason of a second *' r" being inserted in that of Sarah'

; but why the name of Oshea the son of Nun, which he received from his father, was changed into Jesus [Joshua], you do not in like manner enquire.

Seeing that not only was his name changed, but being also made the successor of Moses, alone of those of his own age who went out of Egypt, he led the people that remained into the holy land; and just as he led the people into the holy land, and not Moses ; and as he divided that land by lot to those who entered it with him ; so also will Jesus the Christ turn again the dispersion of the people, and dis- « In the LXX, as S. Justin states, that it was " the vulgar mistake of the the change is from "Afipa/x to 'Afipaa/x, Greeks," for that the alteration in the and from 2apa to tappa.

But of this, former case was an addition of H, in as observed by Brown, Bp. Pearson (on the latter a change of ^ into H ; with the Creed, Art.ii. p. 113. note m.) says which our English version accords.

The circumcision at Gilgal typical,

tribute the good land to each, but not in the same way ; for Dial. the former gave them a temporary inheritance, seeing he T^^PH . was not Christ, who is God, nor the Son of God ; but the latter after the holy resurrection shall give us our possession for eternity.

The former caused the sun to stand still, after he had been named by the name of Jesus, and received power from His Spirit.

For that it was Jesus who appeared to Moses and Abraham, and to all the other Patriarchs, and conversed with them, ministering to the will of His Father, I have already proved ; who, also I assert, came to be born as man of the Virgin Mary, and exists always.

For this is He by* and through whom the' after Father is about to renew the heavens and the earth.

This ^omi^ng. is He who shall shine as an everlasting light in Jerusalem, ^^ned.

This is He who after the order of Melchisedek is King of Salem, and Priest of the Most High for ever.

The former is said to have circumcised the people a second time with knives of stone, (which is a heralding of that circumcision by which Jesus Christ Himself has circumcised us from the service of stones and other idols,) and to have made an assemblage ^ of those who from uncircumcision,

- e-nfiwthat is, from the deceits of the world, were circumcised*'"*^' in every place by knives of stone, that is, by the doctrines of Jesus our Lord.

For I have already proved that Christ used to be figuratively preached by the prophets as a Stone and a Rock.

By the knives of stone then we shall understand His doctrines, by which so many who were wandering in error were circumcised from uncircumcision with the circumcision of the heart ; with which circumcision God from that time through Jesus commanded even those to be circumcised, who have that circumcision which received its beginning from Abraham ; having said, that those also who entered into that holy land were to be circumcised a second time by Joshua with knives of stone.

Joshua .

V.2 &c.

1 14. " For the Holy Ghost sometimes caused something to certain be done openly which was a type of what was about to tests by happen ; and at other times spake of what was about to distintake place as if it were then doing, or had been done

; and ^^^^^ unless those who read them know this method, they will be is said unable to follow rightly the meaning of tlie Prophets. ["re^^J.^"

P 2 Christ.

2\2 Examples of typical language.

True circumcision.

Just.

1 will cite for example's sake some words of prophecy, that ?^j^—- you may understand my meaning.

When He says by Isaiah, circumJffe was led as a sheep to the slaughter; and as a lamb the Jews ^^/^^^ ^Ae shearer; He speaks as if the Passion were "^ ^_7.77.

7to that stretched out my hands unto a disobedient and gainsaying is very already accomplished; and when He says asjain, / have diiFerent ^tl^i^J^^' people, and, Lord, who hath believed our report? the words Is. 63,7. are spoken as if to narrate things which had been already Is 53*1 'accomplished.

For I have also shewn that Christ is often called in parable a Stone, and in figurative language Jacob

Ps. 8,3.and Israel.

And again when He says, I shall see the heavens, the work of Thy fingers, except

I understand the operation of His words % I shall understand the passage unintelligently, like your teachers, who think that the Father of the universe and the unbegotten God has hands, and feet, and fingers, and a soul, like a compound creature ; who therefore teach also that the Father Himself was seen by Abraham and Jacob.

Happy therefore are we who have been circumcised with the second circumcision of knives of stone.

For your first circumcision was and is wrought by iron, for you continue hard of heart ; but ours which is a second one, and which was revealed after yours, circumcises us by sharp stones, that is, by the words of the Apostles of Him who was the corner-stone, and the stone cut without hands, from idolatry, and all sin whatever

; whose hearts are thus circumcised from evil as even to rejoice in dying for the name of that good Rock, from which springs up living water, for the hearts of those who through Him love the Father of all, and which gives to those who will to drink of the water of life.

But you do not understand me when I speak of these things, for what it was foretold that Christ should do you know not, nor do you believe us who direct you to the Scriptures; for Jeremiah thus exclaims, Jei . 2, Woe unto you, because you have forsaken Me the Living Fountain, and have hewed you out broken cisterns that can hold no water.

Shall there be a wilderness where Mount Sion is ?

Je\:3,?^. Because T gave Je^'usalem a bill of divorce in your sight.

* The reading of the MSS. rwv of God in Gen. i.

The Bened. conK6'yoov lias been retained, as referring jectures t^j/ A070J/, and Otto toDAc^yoi', probably to the successive ''sayings" both understanding it of the Logos.

Christ foretold in ZechariaJis vision of the High Priest. 213

1 15.

^* But you ought to believe Zechariah, when shewmg Dial. the mystery of Christ in parable, and preaching it in a hidden l!iII!L* way, whose words are as follows:

Rejoice, and he glad, Ophecy of daughter of Sion : for, lo, I come, and I will dwell in the midst J?^

. of thee, saith the Lord, and many nations shall hejoined to the tians in Lord in that day, and shall he My people : and L ivill divell^^^]^' in the midst of thee ; and they shall know that the Lord o/Theperverse Hosts hath sent me unto thee.

And the Lord shall inherit manner Judah His portion in the holy land, and shall choose Jerusalem

^^'^h JjJ again.

Let all flesh fear hefore the Lord: for He ^a/A dispute. risen up out of His holy clouds.

And He hath shewn me lo—is '

Jesus the High Priest standing hefore the Angel: and ^Ae^, 1.2. devil stood at His right hand to resist Him; and the Lord said to the devil, The Lord that hath chosen Jerusalem, rehuke thee : lo, is not this a brand plucked out of the fire?''

As Trypho was about to reply and contradict me, I said, '* Wait first, and hear what I say ; for I am not going, as you suppose, to interpret it as if there had been no priest named Jesus in the land of Babylon, where your people were in captivity ; which even if I had done, I have proved that there was a Jesus a priest in your nation

; yet the Prophet did not see him in his revelation, as he saw not the devil, or the Angel of the Lord, by actual sight*, being in his lauronatural state, but in a trance^, a revelation having been madef"?'

, to him.

But now I say, that just as [the Holy Ghost] <Tei. mentioned certain signs and actions done by the son of Nun, through his name Jesus, heralding those things which were to be done by our Lord ; so I now come to prove, that the revelation of the Jesus who was a priest of your nation in Babylon, was a foreshowing of the things which were to be done hereafter by our Priest, and God, and Christ, the Son of the Father ot* all things.

" I wondered in fact," I continued, '^ why you were silent just now, and did not interrupt me, when I said that the son of Nun was the only one of his contemporaries who came out of Egypt, that entered into the holy land with those who were described as the youth of that generation.

For you swarm together and settle like flies upon sores.

For even if any one speak ten thousand words well, yet if

^14 Zechariah's vision applies to Christians, Just there be any one trifling thing which does not please you,

— '- or which you do not understand, or which is not correct, you think nothing of the many good, but lay hold of that trifling little word, and endeavour to prove it to be impious and unrighteous; in order that, being judged with the same judgment by God, you may have much the more to give account for your audacious enormities, whether they be evil actions, or unsound and perverse interpretations ; for with what judgment ye judge, it is right that ye should be judged.

It is 116. " But that I may give you the account of the revelation how^the o^ Jesus Christ the Righteous, I resume my discourse and above gay^ that that revelation was made to us who believe on cy apHim who was crucified as the Christ, the High Priest P''^! *" to us who, when living in fornications and every kind of tians. filthy practice, have through the grace given by our Jesus, according to the will of His Father, put ofif all those foul Zech. 3,sins with which we were clothed.

The devil was always at hand opposing us, and endeavouring to draw us all to himself; and the Angel of God, that is, the Power of God which was sent us through Jesus Christ, rebukes him, and he departs from us.

And we have been, as it were, plucked from the fire, being freed from our former sins, and ^TTvpd). from the affliction, and the fiery triaP, by which the devil ^^^^' and all his ministers try us, from which also Jesus Christ the Son of God plucks us again ; who has moreover promised, if we perform His commandments, to clothe us with garments that He has prepared for us, and to provide for us an eternal kingdom.

For as that Jesus, who is called by the Prophet a priest, was seen wearing filthy garments, because it is said that he married a harlot ; and is called a brand plucked out from the fire, because he Zech. 3 received remission of his sins, the devil also who opposed ^' ^* him being rebuked ; so we, who through the name of Jesus believe as one man on God the Creator of all things, have put oflf our filthy garments, that is our sins, through the name of His first-begotten Son ; and are set on fire by the word of His calling, and are the true high-priestly family of God, as He Himself testifies, saying, that in

The sacrifice in the Eucharist foretold hy Malachi,

every place among the Gentiles they offer sacrifices pure and Dial. well pleasing to Him.

But God accepts not sacrifices from ^^^^-^' any except through His priests.

117. " God has therefore beforehand declared, that all who Malathrough this name offer those sacrifices which Jesus, who is pro\e the Christ, commanded to be offered, that is to say, in the cy of the Eucharist of the Bread and of the Cup, which are oflfered fices'of in every part of the world by us Christians, are well pleasing Christo Him.

But those sacrifices, which are offered by you, and cannot through those priests of yours. He wholly rejects, saying, J®"""

And I will not accept your offerings at your hands, i^orofthe from the rising of the sun, even to the going down of the same, onhe^^

My name is glorified among the Gentiles ,• hut ye profane it.

'^^^'^ "But you even till now contentiously assert, that God were does not receive the sacrifices offered in Jerusalem by those ^^^"gj." who, then living there, were termed Israelites ; but says sion. that the prayers of those of your nation who were then in 10—12'. the dispersion were accepted by Him, and calls their prayers sacrifices.

That prayers indeed and thanksgivings^ offered 1 e£,xaup by the worthy are the only sacrifices which are perfect ^*'^'^"*'* and acceptable to God, is what I myself also affirm :

(for these alone the Christians also have been taught to offer^, s^oie?;/. and that in the remembrance made by their food, both solid and liquid, in which there is a commemoration also of the passion endured for their sakes by the Son of God^ whose name the chief priests and teachers of your nation have laboured to get profaned and blasphemed throughout the whole world ; but those filthy garments which are placed by you on all those who from the name of Jesus are made Christians, God will shew to be taken from us, when He shall raise up all again, and set some incorruptible, immortal, and free from pain, in an eternal and imperishable kingdom

; and send others into the eternal punishment of fire:) but both you and your teachers deceive yourselves when you interpret this passage of Scripture of those of your nation who were in the dispersion, and say that it speaks of their b The reading of the Greek is not serted <5 0e^s rov Q^ov instead of 6 Tfts the Son of God, but God of God; but rov 0eou.

Otto admits the emendation this, the Benedictine observes, is the into his text, error of the transcriber, who has in-

The dispersion partial.

Chrisfs coming as Judge, Just, prayers and sacrifices made in every place, as pure and well

^pleasing, and know tliat you speak falsely, and endeavour in every way to impose upon yourselves ; first, because your people are not found even now from the rising to the setting of the sun, but there are nations in which none of your race have ever dwelt ; whilst there is not one nation of men, whether Barbarians, or Greeks, or by whatsoever name distinguished, whether of those (nomads) who live in waggons, or of those who have no houses, or those pastoral people that dwell in tents, among whom prayers and thanks- ' euxagivings' are not offered to the Father cind Creator of all ^jj^j-,gg^ through the name of the crucified Jesus.

And you know that at the time v^hen the prophet Malachi pioTTias. said this, the dispersion of you tlirough the whole world, in which you now are, had not yet taken place ; as is also shewn by Scripture.

He ex118.

" It would be better, therefore, that you should lay them to aside this spirit of contention, and repent before the great Day repent ^^ Judgment comes, in which, as I have proved, Scripture the comfore tells that all those of your tribes who have pierced this

Christ: Christ shall mourn.

And I have explained the meaning oF through i\iq prophecy. The Lord sivare, \^Thou art a Priest for ever^ faith in after the order of Melchisedek ; and I have said before Chri^^ that the prophecy of Isaiah, who said. His hurial was t\d.ns ^retaken away from the midst, was about Christ, who was religious ^^ ^^ buried, and to rise again ; and that this Christ than^ Himself will be Judge of all the quick and the dead, I have stated at length.

And Nathan also in like manner Is.57,2.spoke thus of Him to David; / will he to Him a Father 1 Chron. ^'^^ '^^ shall be to Me a Sori, and I will not take My mercy

28, 6. awayfrom Him, as I did from them that were before Him,and I ivill settle Him in Mine house, and in His kingdom for Ezek. ever.

And Ezekiel says, that there shall be no other Prince ^^' ^' in this house but He ; for He is the chosen Priest and Eternal

King, the Christ, as being the Son of God; and think not that Isaiah or the other prophets say that at His second comingsacrifices of blood or drink offerings were to be offered on the • €uxoAltar, but true and spiritual praises and thanksgivings*. And ' we have not believed in Him in vain, nor have we been deceived

^' by those who taught us : but it has even been effected by the

Christians, as foretold, holier than the Jeivs.

wonderful providence of God, that we through the calling of Dial. the new and eternal covenant, that is Christ's, should be * found both more understanding and more religious than you, who are thought to be, but are not, either lovers of God, or understanding.

This very thing Isaiali says with wonder And kings shall shut their mouths : for to whom He loas not Is. 52, spoken of, they shall see ; and they that have not heard shall ^

' understand.

Lord, who hath believed our report, and to luhom is the arm of the Lord revealed ?

" In saying this, Trypho," I added, '*as 1 have opportunity, i endeavour to repeat what I said before, but yet briefly and concisely, for the sake of those who have come with you to-day."

'* You do well," he said, '* and if you should repeat the same again and that at greater length, be assured that both myself and my companions would take pleasure in listening to them."

119. And I said again, " Do you think.

Sirs, that we Chriscould ever have understood these things in the Scripture, if fjj'e^^^'^^ we had not received grace to understand them by the will people of Him who willed them, in order that what was said in ^ere the time of Moses might be fulfilled; They provoked ^^^^^^'

Me to jealousy with strange gods, with abominations provoked Ahra.they Me to anger.

They sacrificed to devils, whom they kneiv .^[^^ not ; new gods that came newly up, ivhom their fathers knew are callnot.

Thou hast forsaken the God that begat thee, and art^^^""^ unmindful of the God that nourisheth thee.

And the Lord Deut.32, ,

23. saw, and was jealous, and was provoked to anger, because '^ -^ of the anger of His sons and daughters, and said, I will turn away My face from them, and I will sheiv what shall happeii to them in the last days; for they are a perverse generation, children in whom is no faith.

They have moved Me to jealousy with that which is not God; they have provoked Me to anger with their idols : and I ivill move them to jealousy with those that are not a people, and I ivill provoke them to anger with a foolish Jiation.

For a Jire is kindled in Mine anger, and shall burn unto the loiuest hell.

It shall consume the earth with her increase, and set on Jire the foundations of the mountains : I will heap mischiefs upon them.

*' And after that Just One was cut off, we, another people, flourished and sprang up like new and flourishing corn, as

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