the reason for the hatred, instead of being used with quite different context elsewhere in the passage. In fact, in the only place in which the words would have presented a true parallel with the Gospel, they are not used. Not the slightest reference is made throughout the Epistle to Diognetus to any of the discourses of Jesus. On the other hand, we have seen that the whole of the passage in the Epistle in which these sentences occur is based both in matter, and in its peculiar antithetical form, upon the Epistles of Paul, and in these and other canonical Epistles again, we find the source of the sentence just quoted: Gal. iv. 29. "But as then, he that was born after the flesh {360} persecuted him (that was born) after the Spirit, even so it is now."(1) v. 16. "Walk by the Spirit, and ye shall not fulfill the lust of the flesh. 17. For the flesh lusteth against the Spirit and the Spirit against the flesh: for these are contrary the one to the other, that ye may not do the things that ye would."(2) There are innumerable passages in the Pauline Epistles to the same effect. We pass on now to the next passage in the order of the Epistle. It is not mentioned at all by Tischendorf: Dr. West-cott introduces it with the words: "God's will is mercy," by which we presume that he means to paraphrase the context "He sent his Son as wishing to save [------].... and not to condemn."(3) This sentence, however, which is given as quotation without any explanation, is purely a composition by Canon Westcott himself out of different materials which he finds in the Epistle, and is not a quotation at all. The actual passage in the Epistle, with its immediate context, is as follows: "This (Messenger--the Truth, the holy Word) he sent to them; now, was it, as one of men might reason, for tyranny and to cause fear and consternation? Not so, but in clemency and gentleness, as a King sending his Son [------] a king, he sent [------]; as God he sent (him); as towards men he sent; as saving he sent[------] (him); as persuading [------], not forcing, for violence has no place with God. He sent as inviting, not vindictively pursuing; he sent as loving, not condemning [------]. For he will send him to judge, and who shall abide his presence?"(4) The supposed parallel in the Gospel is as follows (John iii. 17): "For God sent not his Son into the world that he might condemn the {361} world, but that the world through him might be saved"(1) [------].