e
evidences of Christianity, and a close comparison of them with the
systems of philosophy with which he had long been familiar, he became a
disciple of the Cross. In those systems he found nothing solid, or
satisfactory; nothing on which his mind could rest. In the Gospel he
gained all that his soul yearned for, as a being destined for immortal
life, conscious of that destiny, and longing for its accomplishment. His
understanding was convinced, and his heart was touched; and regardless
of every worldly consideration, and devoted to the cause of truth, he
openly embraced Christianity; and before kings and people, Jews and
Gentiles, he pleaded the religion of the crucified One with unquenchable
zeal and astonishing power. The evidence of such a man on any doctrine
{101} connected with our Christian faith must be looked to with great
interest.

In the volumes which contain Justin's works we find "Books of
Questions," in which many inquiries, doubts, and objections, as well of
Jews as of Gentiles, are stated and answered. It is agreed on all sides
that these are not the genuine productions of Justin, but the work of a
later hand. Bellarmin appeals to them, acknowledging at the same time
their less remote origin. The evidence, indeed, appears very strong,
which would lead us to regard them as the composition of a Syrian
Christian, and assign to them the date of the fifth century; and as
offering indications of the opinions of Christians at the time of their
being put together, they are certainly interesting documents. When
fairly quoted, the passages alleged in defence of the invocation of
saints, so far from countenancing the practice, assail irresistibly that
principle, which, with other writers, Bellarmin himself confesses to be
the foundation of that doctrine. For these Books of Questions assert
that the souls of the faithful are not yet in glory with God, but are
reserved in a separate state, apart from the wicked, awaiting the great
day of final and universal doom. In answer to Question 60, the author
distinctly says:--"Before the resurrection the recompense is not made
for the things done in this life by each individual." [Quaestiones et
Responsiones ad Orthodoxos, p. 464.]

In reply to the 75th Question, inquiring into the condition of man after
death, this very remarkable answer is returned:--

"The same relative condition which souls have with the body now, they
have not after the departure from the body. For h