the Beginning [------], and Name of God, and Logos, and the Man according to his image, and the Seer of Israel."(1) Elsewhere, in a remarkable passage, he says: "To his Archangel and eldest Word, the Father, who created the universe, gave the supreme gift that having stood on the confine he may separate the creature from the Creator. The same is an intercessor on behalf of the ever wasting mortal to the immortal; he is also the ambassador of the Ruler to his subjects. And he rejoices in the gift, and the majesty of it he describes, saying: 'And I stood in the midst between the Lord and you' (Numbers xvi 48); being neither unbegotten like God, nor begotten like you, but between the two extremes," &c.(2) We have been tempted to give more of this passage than is necessary for our immediate purpose, because it affords the reader another glimpse of Philo's doctrine of the Logos, and generally illustrates its position in connection with the Christian doctrine. The last of Justin's names which we shall here notice is the Logos as "Man" as well as God. In another place Justin explains that he is sometimes called a Man and human being, because he appears in these forms as the Father wills.(3) But here confining ourselves merely {294} to the concrete idea, we find a striking representation of it in 1 Tim. ii. 5: "For there is one God and one mediator between God and man, the Man Christ Jesus; [------]; and again in Rom. v. 15: "... by the grace of the one man Jesus Christ" [------], as well as other passages.(1) We have already seen in the passage quoted above from "De Confus. Ling." § 28, that Philo mentions, among the many names of the Logos, that of "the Man according to (God's) image" [------],(2) or "the typical man"). If, however, we pass to the application of the Logos doctrine to Jesus, we have the strongest reason for inferring Justin's total independence of the fourth Gospel. We have already pointed out that the title of Logos is given to Jesus in New Testament writings earlier than the fourth Gospel. We have remarked that, although the passages are innumerable in which Justin speaks of the Word having become man through the Virgin, he never once throughout his writings makes use of the peculiar expression of the fourth Gospel: "the Word became flesh" [------]. On the few occasions on which he speaks of the Word having been _made_ flesh, he uses the term [------].(3) In one instance he has [------],(4) and speaking of the Eucharist Justin once explains that it is in memory of Christ's having made himself _body_, [------]5 Justin's most common phrase, {295}