that Psalm cx. is spoken of Hezekiah, and Psalm lxxii. of Solomon.

Then he proceeds to prove that Christ is both God and Lord of Hosts; and
he first cites Psalm xxiv., and then Psalms xlvi., xcviii., and xlv.
(Ch. xxxvi., xxxvii., xxxviii.)

Then, after returning to the Mosaic law, and proving that certain points
in its ritual wore fulfilled in the Christian system (as the oblation of
fine flour in the Eucharist--ch. xli.), he concludes this part of his
argument with the assertion that the Mosaic law had an end in Christ:--

"In short, sirs," said I, "by enumerating all the other appointments
of Moses, I can demonstrate that they were types, and symbols, and
declarations of those things which would happen to Christ, of those
who, it was foreknown, were to believe in Him, and of those things
which would also be done by Christ Himself." (Ch. xlii.)

Then he again proves that this Christ was to be, and was, born of a
virgin; and takes occasion to show that the virgin mentioned in Isaiah
vii. was not a young married woman, as rationalists in Germany and among
ourselves have learnt from the unbelieving Jews. (Ch. xliii.)

To go over more of Justin's argument would be beside my purpose, which
is at present simply to show how very firmly his faith embraced the
supernatural.

I shall mention one more application of prophecy. When Trypho asks that
Justin should resume the discourse, and show that the Spirit of prophecy
admits another God besides the Maker of all things, [17:1] Justin
accepts his challenge, and commences with the appearance of the three