and of the Eucharist (ch. lxvi.), as being a mysterious communication of the Flesh and Blood of Christ, and at the conclusion he describes the worship of Christians, and tells the Emperor that in their assemblies the memoirs of the Apostles (by which name he designates the accounts of the Birth, Life, and Death of Christ), or the writings of the Prophets were read, as long as time permits, putting the former on a par with the latter, as equally necessary for the instruction of Christians.

Besides this, we find that Justin holds all these views of Scripture truths which are now called Evangelical.  He speaks of men now being

“Purified no longer by the blood of goats and sheep, or by the ashes of an heifer, or by the offerings of fine flour, but by faith through the Blood of Christ, and through His Death, Who died for this very reason.” (Dial.)

And again: 

“So that it becomes you to eradicate this hope (i.e. of salvation by Jewish ordinances) from your souls, and hasten to know in what way forgiveness of sins, and a hope of inheriting the promised good things, shall be yours.  But there is no other way than this to become acquainted with this Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins, and for the rest to lead sinless 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