In Justin he is "the only-begotten of the Father of all" [------], and he "became man [------] through the Virgin," and Justin never once employs the peculiar terminology of the fourth Gospel, [------], in any part of his writings. There can be no doubt that, however the Christian doctrine of the Logos may at one period of its development have been influenced by Greek philosophy, it was in its central idea mainly of Jewish origin, and the mere application to an individual of a theory which had long occupied the Hebrew mind. After the original simplicity which represented God as holding personal intercourse with the Patriarchs, and communing face to face with the great leaders of Israel, had been outgrown, an increasing tendency set in to shroud the Divinity in impenetrable mystery, and to regard him as unapproachable and undiscernible by man. This led to the recognition of a Divine representative and substitute of the Highest God and Father, who communicated with his creatures, and through whom alone he revealed himself. A new system of interpretation of the ancient traditions of the nation was rendered necessary, and in the Septuagint translation of the Bible we are fortunately able to trace {280} the progress of the theory which culminated in the Christian doctrine of the Logos. Wherever in the sacred records God had been represented as holding intercourse with man, the translators either symbolized the appearance or interposed an angel, who was afterwards understood to be the Divine Word. The first name under which the Divine Mediator was known in the Old Testament was Wisdom [------], although in its Apocrypha the term Logos was not unknown. The personification of the idea was very rapidly effected, and in the Book of Proverbs, as well as in the later Apocrypha based upon it: the Wisdom of Solomon, and the Wisdom of Sirach, "Ecclesiasticus:" we find it in ever increasing clearness and concretion. In the School of Alexandria the active Jewish intellect eagerly occupied itself with the speculation, and in the writings of Philo especially we find the doctrine of the Logos--the term which by that time had almost entirely supplanted that of Wisdom--elaborated to almost its final point, and wanting little or nothing but its application in an incarnate form to an individual man to represent the doctrine of the earlier Canonical writings of the New Testament, and notably the Epistle to the Hebrews,--the work of a Christian Philo,(1)--the Pauline Epistles, and lastly the fourth Gospel(2) {281}