66 during life, and after death will carry us to fidence in the final departure. He who the supernal heights" which neither ele-rescued His beloved could then do an equal mental war nor any disturbance can reach.-miracle for us. But greater is the mercy Had it pleased our Lord to choose other founders of His Church, and to order the tempest on the lake to bring His early followers to their rest, ought they not to have gone unmurmuring? for the spirit is not buried in the grave, nor is imprisoned in the waters, but clings securely to the Arm which lifts it above destruction. Such be OUR conPhiladelphia, Jan. 7, 1850. that stills the moral affright of death, calming the storm-beat soul,-closely "with it when passing through the waters,"—and, at the moment they overwhelm, pronouncing the decisive benediction,—while every tumult yields at the powerful mandate,— "PEACE, BE STILL!" 0. LINES BY JOHN QUINCY ADAMS, ON THE DEATH OF TWO CHILDREN WHO WERE TWINS. SURE, to the mansions of the blest When infant innocence ascends, Some angel, brighter than the rest, The spotless spirit's flight attends. On wings of ecstacy they rise Beyond where worlds material roll, Till some fair daughter of the skies Receives the unpolluted soul. There, at the Almighty Father's hand, With dust united at their birth, Closed in this dark abode of clay, To its own native font returns. Decrees his bounties to resume, No passion fierce, no low desire, Has quenched the radiance of the flame; Back to its God the living fire Returns unsullied as it came. Fond mourner, be this solace thine, Let Hope its healing charm impart, And soothe with melodies divine The anguish of a mother's heart. Rest in the bosom of their God. Still tender images remain, Each anxious care, each rending sigh, Amid the raptures of the blest. Thy wonted quiet to restore. Oft in the stillness of the night They smooth the pillow of thy bed, Still watchful hover o'er thy head. And bid the streaming sorrow cease. Then dry henceforth the bitter tear— Their part and thine inverted see: LIFE OF JUSTIN MARTYR. USTIN, surnamed the Martyr, was a native of Neapolis, a noted city in Samaria, anciently called Sichem. He was born about the sixth year of Trajan's reign, and about the year of our Lord 103. He appears to have been the first writer, after those who are termed apostolical, that was eminent in the Church of Christ. reverence for the as yet "unknown God;" Justin was, at a very early period, instruct-pho, is affecting and instructive. It points ed by suitable masters in the rudiments of out the insufficiency of unassisted human Gentile philosophy. wisdom to direct the soul to God, and clearly displays the excellence and satisfactory nature of that religion, of which he was afterwards so eminent a partaker. An unforeseen circumstance took place, which led to his conversion to Christianity. Whilst walking alone on a certain day, by the sea-side, he met an aged person, of a After our young philosopher had made considerable progress in various branches of literature, he travelled into foreign parts for the improvement of his mind in knowledge, making observations upon everything that appeared worthy of notice, and contracting acquaintance with the most celebrated scholars of the day. At length he came to Alex-most venerable appearance. They regarded andria, a city at that time of no small renown in the literary world; and visited the cells, where the celebrated seventy translators performed their great and elaborate work. Interested with the various objects around him, Justin determined to take up his residence in this seat of learning, and proceeded to investigate, in succession, the different systems of philosophy which were then maintained. He soon, however, discovered that none could give him satisfactory information respecting the Deity, which was the chief object of his researches; though the Platonic system, which was the last he studied, appeared to him the most specious and attractive. During this period, he himself afterwards mentioned, he was convinced, from the courage and constancy of the persecuted Christians, that they were not a profligate and debauched people; and that, consequently, the horrid charges brought against them were radically false. Still, however, he was bewildered amidst the intricate mazes of philosophy. He felt, indeed, a supreme each other with mutual attention, and soon entered into conversation. One question led to another, till at length Justin referred to the pleasure he took in private meditation; and on the stranger's hinting at the absurdity of expecting satisfaction in his soul from merely abstract reasonings, he declared that his earnest desire was to arrive at the knowledge of God, and then proceeded to expatiate on the praises of philosophy. The venerable stranger then took occasion to show, that he attached too much importance to the sentiments of Plato and Pythagoras, and, at length, recommended him to read the writings of the Old Testament prophets, as more ancient, and infinitely wiser, than all the works of heathen philosophers. He then unfolded to him some of the evidences and leading doctrines of Christianity, and concluded his discourse with this truly important advice:-"Above all things, pray that the gates of light may be opened to you; for these things cannot be discerned or understood by any man, except God and his Christ impart to him the knowledge of with regard to the primitive Christians. "He them." was one of the first authors that taught them The venerable stranger, having finished to court attention by the graces of language. his discourse, immediately departed, and was Whatever they had among them before, whethnever afterwards seen by Justin. His words, er of learning or acuteness, was commonly however, made a deep and abiding impres-obscured and blunted by coarseness and inelsion on his mind. “A divine flame," he re-egance of style. He showed them that zeal marks, "was immediately kindled in my and purity might be expressed and enforced soul, and 1 felt a sincere affection for those by polished diction." prophets and excellent persons who were the friends of Christ." From this period, he carefully read the Scriptures, felt an increasing interest in their important contents, and in due time experienced that genuine consolation which Christianity alone can confer on a troubled mind. To use Justin's own expressions, he "found Christianity to have a formidable majesty in its nature, admirably adapted to terrify those who are in the way of transgression, as well as a sweetness, peace, and serenity, for those who are acquainted with it." He also perceived that the best philosophers had enriched themselves with garbled extracts from the Sacred Writings, and that a poor Christian, who could not distinguish a letter, could talk more sensibly respecting the Divine nature than even Plato himself. At the same time, the calmness and patience of Christians under the most dreadful persecutions, which had previously engaged his attention, confirmed his faith in the truth of Christianity for Alexandria, and almost every country,'where the religion of the Redeemer was known, was polluted with the blood of the martyrs. : A wonderful and blessed revolution was now produced in the character of this celebrated man. His head and his heart were equally convinced and affected; and the whole of his subsequent life manifested the sincerity and solidity of his conversion. The subject of the present narrative has the honor of being the first writer, of those whose works have escaped the ravages of time, who entered the lists against the professed enemies of the Church, and attempted to diffuse a coloring of elegance over the hitherto unadorned doctrines of Christianity. What Dr. Johnson says respecting Dr. Watts, in reference to the Dissenters, may, with still greater propriety, be applied to Justin Martyr, The secession of the philosophical Justin from the cause of Paganism excited no little astonishment and indignation in the minds of his late literary associates. But he was not to be shaken from his principles, either by their reproaches or threatenings. After the deliberate exercise of his judgment, he had cordially embraced the religion of a despised Master, and was now prepared to sacrifice every worldly consideration, or even lay down his life in its defence. His first employment was to compose his "Exhortation to the Greeks or Gentiles;" in which he ably vindicates his conduct in embracing Christianity; and contrasts the absurdity and falsehood of their religion with the truth and excellency of the one which he had now embraced. Justin, though now ostensibly the Christian advocate, still wore the usual dress of a Heathen philosopher, and retained no small relish for his former studies. This very circumstance had a natural tendency to make him think too highly of celebrated Pagans, whom he represented as a sort of Christians; and by his attempting to amalgamate their sentiments with those of Christianity, in some measure to obscure his views of divine truth; though the soundness of his mind on the essential points of our holy religion is indubitable. After all, justice, candor, and religion, require us cheerfully to trace every virtue, whether found in a Christian or a Pagan, to the same divine source; gratefully to acknowledge that the mercies of God are over all his works; and charitably to hope that the Almighty, by the secret operations of his Spirit, not unfrequently conveys to a heathen's heart some faint impressions of those divine truths, which, of his infinite mercy, he has been pleased plainly to reveal to us in the written Word. the wicked; but endeavor, by patience and meekness, to convert his enemies from violence and wrong. And numerous are the instances In the early part of the reign of Antoninus Pius, and about six years after his own conversion to Christianity, Justin visited Rome. During his residence in this celebra-we could exhibit of the powerful effects proted city, he wrote his book against heresies; in which he especially opposed the blasphemous errors of Marcion. This heretic was the son of a bishop, and a native of Pontus. He is said to have been rejected from the Church for impurity, and to have fled to Rome, where he published doctrines of an This Apology, which was presented to the Antinomian tendency. Justin, well aware of emperor Antoninus Pius, appears to have the holy nature of genuine Christianity, and of had a considerable influence on his future the importance of its being cleared from the conduct towards the Christians. Though aspersions of false friends, as well as from himself criminally indifferent to religious the cavils of professed enemies, ably com-truth, he was, nevertheless, a man of sense bated the heretic both in conversation and by and humanity, and was anxious to do justice his writings. duced by such conduct. Many have been converted from violence and oppression, by observing the patience of their Christian neighbors, or the meekness of such as they chanced to travel with, or their honesty and fidelity in all their transactions." About the year 150, Justin wrote his first Apology for the Christians, in refutation of the dreadful calumnies which were currently reported against them. In his Apology, Justin proves the divine origin of the religion of the Christians, completely repels the horrid charges brought against them, describes their mode of worship, and evinces its purity and simplicity. Our author describes the wonderful and blessed change which had been produced in numbers of persons since they had embraced the Christian religion. "We, who formerly delighted in impurity, have now embraced a life of the strictest chastity. We, who once used magic arts, now consecrate ourselves to the uncreated God. We, who formerly loved riches above all things, now have our possessions in common, and liberally provide for the indigent. We, who formerly hated, and even destroyed our fellow-creatures, and would not perform the common offices of hospitality for those of another tribe, now, since the appearance of Christ, live cordially together, and join in earnest prayer for our enemies. Those who unjustly hate us, we endeavor, by the gentlest persuasives, to convert; that they, fashioning their lives by the holy precepts of Christ, may possess the same comfortable hope of enjoying the like happiness with ourselves. "A Christian must not lift up his hand in resistance, nor imitate the tyranny of the to all his subjects. He, therefore, bore an honorable testimony to the moral character of the Christians; and issued on edict, declaring that if any of them, for the future, should be accused merely of being Christians, they should be acquitted, and their accusers punished. Not long after the promulgation of the emperor's edict, Justin again travelled into the East, anxious to make new converts to the faith, and to confirm the minds of those who had already embraced it. Coming at length to Ephesus, and walking one morning in the Xystum, he met a Jew, named Trypho, who, mistaking him, in consequence of his dress, for a Gentile philosopher, expressed a desire to enter into conversation with him. Justin, observing by whom he was addressed, expressed his surprise that one who was in possession of the inspired writings of Moses and the prophets, should pay any attention to a Greek philosopher; and then proceeded to inform him how he had studied various systems of philosophy, but found no true satisfaction, nor peace of mind, till he at length embraced the Christian religion. On his saying this, the companions of Trypho burst out into a fit of laughter, and Trypho asserted it would have been better for Justin to have retained his attachment to the philosophy of Plato, or to that of any other master, than thus permit himself to be deceived by the falsehoods of the vilest men. If, however," he continued, " "you VOL. VII.-2, will hearken unto me, (and I advise the laws either of Trajan or Pius, adopted you as a friend,) in the first place, be circumcised, keep our sabbaths, festivals, new moons, and other rites prescribed by the law; and then you may expect mercy from God. But as for Christ, if, indeed, there be such a person, he is very little known, and, in fact, does not seem to know himself; nor is it possible he should possess any power until Elias come to anoint him, and bring him into notice. You Christians have credited some ill-authenticated report, and formed for yourselves an ideal Saviour, for the sake of whom you are inconsiderately sacrificing all the comforts of life." such inhuman measures against the Christians as would have been unjustifiable against the most barbarous enemies. He passed an edict by which the property of Christians was adjudged to the persons who convicted them of Atheism, or unnatural crimes. Hence, the most shameless characters, and those who coveted their possessions, were invited to accuse the Christians, and hunt them out by night and by day. We must shudder, while we reflect on their miserable and defenceless state during the reign of this imperial persecutor. No public search, indeed, was made after Undaunted by the reception he met with, believers, for that would have been contrary our Apologist undertook to demonstrate the to the edict of Trajan; nor were they accused truth and excellency of his religion, provided merely of being Christians, for that was forTrypho's companions would either retire, or bidden by the more recent edict of Antoniremain in silence. In consequence of this nus Pius. But, to accomplish the bloody declaration, four of them promised to be atten- designs of their enemies, they were condemntive hearers; and the rest, ridiculing every ed on the mere testimony of slaves, and the inquiry on the subject, departed. Justin and very refuse of mankind, for crimes improbahis Jewish opponent then proceeded to the ble in their very nature, and which the most Stadium, and commenced their disputation, excruciating tortures could not make them which, being interrupted by the night, was confess. To complete the horrors of the renewed on the following day. The sub-transaction, all was done under the pretence stance of their disputation was afterwards of zeal for the cause of morality. Of such published by Justin. As, in his former trea-flagrant hypocrisy is the human heart capatise, he exposed the errors of Paganism, and vindicated the purity of the Christian faith, so, in the present dialogue, he directs a simiIn the year 162, at the commencement of lar train of argument against Judaism. Thus this persecution of Aurelius, Justin engaged Justin had the honor of being the first Chris- in a controversy with one Crescens, a Cynic tian combatant who engaged in a warfare philosopher, who, though arrogant and overboth with Jews and heretics. Having re-bearing, and a slave to the vilest passions, futed, in this contest, the erroneous notions was at that time in high repute at Rome. held by the Jews respecting the law, he shows that sin can alone be expiated by the atoning blood of Christ, whom he represents as the proper object of adoration, and styles him Very God, the Son of the uncreated God, Lord and Christ, God of God." 66 ble, that there is no sin, however base, which it will not adorn with a reputable title! This man, in his eager pursuit of popularity, had endeavored, by the vilest arts of insinuation, to misrepresent the Christian religion. Our Apologist, with his usual acuteness, exposed his ignorance and malevolence, and refuted him in several public disputations. The security which the Christians enjoyed, Not long after, in consequence of the perin consequence of the edict of Antoninus secution becoming more general, Justin comPius, ceased with his reign. As soon as Au-posed his second Apology, and presented it relius ascended the throne, accusations were to the emperor Aurelius, as he had done the again brought forward against them, and former to his predecessor, Antoninus Pius. great numbers were delivered to the execu- If Justin, however, hoped to soften the tioner. In the meantime, this cruel philo-heart of the present emperor towards the sophical emperor, without actually repealing Christians, as he had that of his predecessor, |