Christians were convinced that their religion made the highest possible moral demands upon them. They were to live in the world, but remain uncontaminated by it (_cf._ _supra_, § 11). This belief even candid heathen were sometimes forced to admit (_cf._ Pliny’s correspondence with Trajan, _supra_, § 7). The morality of the Christians and the loftiness of their ethical code were common features in the apologies which began to appear in the post-apostolic period (_cf. The Apology of Aristides, infra_, § 20, _a_). Christianity was a revealed code of morals, by the observance of which men might escape the fires of hell and obtain the bliss of immortality (_a_) (_cf. infra_, § 30). At the same time there was developed a tendency toward asceticism, by which a higher excellence might be obtained than the law required of ordinary Christians (_b__, __c_). This higher morality was not without its compensations; superior merit was recognized by God, and was accordingly rewarded; it might even be applied to offset sins committed (_d__, __e_). This last idea is to be traced to the book of Tobit (cf. also James 5:20; I Peter 4:8). The fuller development is to be found in the theology of Tertullian and Cyprian (v. _infra_, § 39). (_a_) Justin Martyr, _Apologia_, I, 10, 12. (MSG, 6:339, 342.) Ch. 10. We have received by tradition that God does not need man’s material offerings, since we see that He himself provides all things. And we have been taught, have been convinced, and do believe that He accepts only those who imitate the virtues which reside in Him, temperance and justice and philanthropy, and as many virtues as are peculiar to a God who is called by no given name. And we have been taught that He in the beginning, since He is good, did for man’s sake create all things out of unformed matter; and if men by their works show themselves worthy of His design, they are deemed worthy, for so we have received, of reigning in company with Him, having become incorruptible and incapable of suffering. For as in the beginning He created us when we were not, so we consider that, in like manner, those who choose what is pleasing to Him are, on account of their choice, deemed worthy of incorruption and of fellowship with Him. For the coming into being at first was not in our power; and in order that we may follow those things which please Him, choosing them by means of the rational faculties with which He has himself endowed us, He both persuades us and leads us to faith.…