chapter xix., terms "the memorial of God." In chapter xxvi., Justin

says to Trypho that--

"The Gentiles, who have believed on him, and have repented of the sins which they have committed, they shall receive the inheritance along with the patriarchs and the prophets, and the just men who are descended from Jacob, even although they neither keep the Sabbath, nor are circumcised, nor observe the feasts."

And in proof of this, he quotes from Isa. 42, and 62, and 63, respecting the call of the Gentiles. Upon this (chapter xxvii.), Trypho the Jew very pertinently asks:--

"Why do you select and quote whatever you wish from the prophetic writings, but do not refer to those which expressly command the Sabbath to be observed? For Isaiah thus speaks [chap. 58:13, 14], 'If thou shalt turn away thy foot from the Sabbath,'" etc.

To which Justin makes this uncandid answer:--

"I have passed them by, my friends, not because such prophecies were contrary to me, but because you have understood, and do understand, that although God commands you by all the prophets to do the same things which he also commanded by Moses, it was on account of the hardness of your hearts, and your ingratitude towards him, that he continually proclaims them, in order that, even in this way, if you repented, you might please him, and neither sacrifice your children to demons, nor be partakers with thieves," etc. And he adds: "So that, as in the beginning, these things were enjoined you because of your wickedness, in like manner, because of your steadfastness in it, or rather your increased proneness to it, by means of the same precepts, he calls you [by the prophets] to a remembrance or knowledge of it."

These are bitter words from a Gentile who had been a pagan philosopher, and they are in no sense a just answer unless it can be shown that the law was given to the Jews because they were so wicked, and was withheld from the Gentiles because they were so righteous. The truth is just the reverse of this. Eph. 2. But to say something against the Sabbath, Justin asks:--

"Did God wish the priests to sin when they offer the sacrifices on the Sabbaths? or those to sin, who are circumcised and do circumcise on the Sabbaths; since he commands that on the eighth day--even though it happen to be a Sabbath--those who are born shall be always circumcised?" And he asks if the rite could not be one day earlier or later, and why those "who lived before Moses" "observed no Sabbaths?"

What Justin says concerning circumcision and sacrifices is absolutely without weight as an objection to the Sabbath, inasmuch as the commandment forbids, not the performance of religious duties, but our own work. Ex. 20:8-11. And his often repeated declaration that good men before the time of Moses did not keep the Sabbath, is mere assertion, inasmuch as God appointed it to a holy use in the time of Adam, and we do know of some in the patriarchal age who kept God's commandments, and were perfect before him.

In chapter xxix., Justin sneers at Sabbatic observance by saying, "Think it not strange that we drink hot water on the Sabbaths." And as arguments against the Sabbath he says that God "directs the government of the universe on this day equally as on all others," as though this were inconsistent with the present sacredness of the Sabbath, when it was also true that God thus governed the world in the period when Justin acknowledges the Sabbath to have been obligatory. And he again refers to the sacrifices and to those who lived in the patriarchal age.

In chapter xli., Justin again brings forward his argument for Sunday from circumcision:--

"The command of circumcision, again, bidding [them] always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath [namely, through], our Lord Jesus Christ. For the first day after the Sabbath, remaining the first of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and [yet] remains the first."

Sunday-keeping must be closely related to infant baptism, inasmuch as one of the chief arguments in modern times for the baptism of infants is drawn from the fact that God commanded the Hebrews to circumcise their male children; and Justin found his scriptural authority for first-day observance in the fact that this rite was to be performed when the child was eight days old! Yet this eighth day did not come on one day of the week, only, but on every day, and when it came on the seventh day it furnished Justin with an argument against the sacredness of the Sabbath! But let it come on what day of the week it might (and it came on all alike), it was an argument for Sunday! O wonderful _eighth_ day, that can thrive on that which is positively fatal to the seventh, and that can come every week on the first day thereof, though there be only seven days in each week!

In chapters xliii., and xlvi., and xcii., Justin reiterates the assertion that those who lived in the patriarchal age did not hallow the Sabbath. But as he adds no new thought to what has been already quoted from him, these need not be copied.

But in chapter xlvii., we have something of interest. Trypho asks Justin whether those who believe in Christ, and obey him, but who wish to "observe these [institutions] will be saved?" Justin answers: "In my opinion, Trypho, such an one will be saved, if he does not strive in every way to persuade other men ... to observe the same things as himself, telling them that they will not be saved unless they do so." Trypho replied, "Why then have you said, 'In my opinion, such an one will be saved,' unless there are some who affirm that such will not be saved?"

In reply, Justin tells Trypho that there were those who would have no intercourse with, nor even extend hospitality to, such Christians as observed the law. And for himself he says:--

"But if some, through weak-mindedness, wish to observe such institutions as were given by Moses (from which they expect some virtue, but which we believe were appointed by reason of the hardness of the people's hearts), along with their hope in this Christ, and [wish to perform] the eternal and natural acts of righteousness and piety, yet choose to live with the Christians and the faithful, as I said before, not inducing them either to be circumcised like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren."

Justin's language shows that there were Sabbath-keeping Christians in his time. Such of them as were of Jewish descent no doubt generally retained circumcision. But it is very unjust in him to represent the Gentile Sabbath-keepers as observing this rite. That there were many of these is evident from the so-called "Apostolical Constitutions," and even from the Ignatian Epistles. One good thing, however, Justin does say. The keeping of the commandments he terms the performance of "the eternal and natural acts of righteousness." He would consent to fellowship those who do these things provided they made them no test for others. He well knew in such case that the Sabbath would die out in a little time. Himself and the more popular party at Rome honored as their festival the day observed by the heathen Romans, as he reminds the emperor in his Apology, and he was willing to fellowship the Sabbath-keepers if they would not test him by the commandments, _i. e._, if they would fellowship him in violating them.

That Justin held to the abrogation of the ten commandments is also manifest. Trypho, in the tenth chapter of the Dialogue, having said to Justin, "You do not obey his commandments," and again, "You do not observe the law," Justin answers in chapter xi. as follows:--

"But we do not trust through Moses, or through the law; for then we would do the same as yourselves. But now--for I have read that there shall be a final law, and a covenant, the chiefest of all, which it is now incumbent on all men to observe, as many as are seeking after the inheritance of God. For the law promulgated on Horeb is now old, and belongs to yourselves alone; but this is for all universally. Now, law placed against law has abrogated that which is before it, and a covenant which comes after in like manner has put an end to the previous one."

We must, therefore, pronounce Justin a man who held to the abrogation of the ten commandments, and that the Sabbath was a Jewish institution which was unknown before Moses, and of no authority since Christ. He held Sunday to be the most suitable day for public worship, but not upon the ground that the Sabbath had been changed to it, for he cuts up the Sabbatic institution by the roots; and so far is he from calling this day the Christian Sabbath that he gives to it the name which it bore as a heathen festival.