divine Word which is above these (the Winged Cherubim).... but being itself the image of God, at once the most ancient of all conceivable things, and the one placed nearest to the only true and absolute existence without any separation or distance between them ";(1) and a few lines further on he explains the cities of refuge to be: "The Word of the Governor (of all things) and his creative and kingly power, for of these are the heavens and the whole world."(2) "The Logos of God is above all things in the world, and is the most ancient and the most universal of all things which are."(3) The Word is also the "Ambassador sent by the Governor (of the universe) to his subject (man)" [------].(4) Such views of the Logos are everywhere met with in the pages of Philo. Tischendorf continues: "The Word (Logos) of God is his Son."(5) We have already in the preceding paragraphs abundantly illustrated this sentence, and may proceed to the next: "But since they did not know all things concerning the Logos, which is Christ, they have frequently contradicted each other."(6) These words are {276} used with reference to Lawgivers and philosophers. Justin, who frankly admits the delight he took in the writings of Plato(1) and other Greek philosophers, held the view that Socrates and Plato had in an elementary form enunciated the doctrine of the Logos,(2) although he contends that they borrowed it from the writings of Moses, and with a largeness of mind very uncommon in the early Church, and indeed, we might add, in any age, he believed Socrates and such philosophers to have been Christians, even although they had been considered Atheists.(3) As they did not of course know Christ to be the Logos, he makes the assertion just quoted. Now the only point in the passage which requires notice is the identification of the Logos with Jesus, which has already been dealt with, and as this was asserted in the Apocalypse xix. 13, before the fourth Gospel was written, no evidence in its favour is deducible from the statement. We shall have more to say regarding this presently. Tischendorf continues: "But in what manner through the Word of God, Jesus Christ our Saviour having been made flesh,"(4) &c. It must be apparent that the doctrine here is not that of the fourth Gospel which makes "the word become flesh" simply, whilst Justin, representing a less advanced form, and more uncertain stage, of its development, draws a distinction between the Logos and Jesus, and describes Jesus Christ as being made flesh by the power {277} of the Logos. This is no accidental use of words, for he repeatedly states the same fact, as for instance: "But why through the power of the Word, according to the will of God the Father and Lord of all, he was born a man of a Virgin,"(1) &c.