nless lives." (Dial. xliv.)

So that from this Apology alone, though addressed to the heathen, we
learn that Justin cordially accepted every supernatural element in
Christianity. He thoroughly believed in the Trinity, the Incarnation of
the Logos, the miraculous Conception, Birth, Life, Miracles, Death,
Resurrection, and Ascension of Christ. He firmly believed in the
predictive element in prophecy, in the atoning virtue of the Death of
Christ, in the mysterious inward grace or inward part in each Sacrament,
in the heart-cleansing power of the Spirit of God, in the particular
providence of God, in the resurrection of the body, in eternal reward
and eternal punishment.

Whatever, then, was the source of his knowledge, that knowledge made him
intensely dogmatic in his creed, and a firm believer in the supernatural
nature of everything in his religion.

The Second Apology is of the same nature as the first. A single short
extract or two from it will show how firmly the author held the
supernatural:--

"Our doctrines, then, appear to be greater than all human teaching;
because Christ, who appeared for our sakes, became the whole
rational being, both body, and reason, and soul.... These things our
Christ did through His own power. For no one trusted in Socrates so
as to die for this doctrine; but in Christ, who was partially known
even by Socrates (for He was and is the Word Who is in every man,
and Who foretold the things that were to come to pass both through
the prophets and in His own Person when He was made of like
passions, and taught these things); not only philosophers and
scholars believed, but also artizans and people entirely uneducated,
despising both glory, and fear, and death; since He is a Power of
the ineffable Father, and not the mere instrument of human reason."
(Apol. II. ch. x.)

The dialogue with Trypho is the record of a lengthy discussion with a
Jew for the purpose of converting him to the Christian faith. The
assertion of the supernatural is here, if possible, more unreserved than
in the First Apology. In order to convert Trypho, Justin cites every
prophecy of the Old Testament that can, with the smallest show of
reason, be referred to Christ.

Having, first of all, vindicated the Christians from the charge of
setting aside the Jewish law or covenant, by an argument evidently
derived from the Epistle to the Hebrews, [15:1] and vindicated for
C