the Creator of all things [------] has implanted in men, and established in their hearts from heaven, the Truth and the Word, the holy and incomprehensible [------], not as one might suppose, sending to men some servant or angel or ruler [------], or one of those ordering earthly affairs, or one of those entrusted with the government of heavenly things, but the artificer and creator of the universe [------] himself, by whom he created the heavens [------];(3) by {364} whom he confined the sea within its own bounds; whose commands [------] all the stars [------]--elements) faithfully observe; from whom (the sun) has received the measure of the daily course to observe; whom the moon obeys, being bidden to shine at night; whom the stars obey, following in the course of the moon; by whom all things have been arranged and limited and subjected, the heavens and the things in the heavens, the earth and the things in the earth, the sea and the things in the sea [------], fire, air, abyss, the things in the heights, the things in the depths, the things in the space between. This (Messenger--the truth, the 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," &c., &c.(1) The description here given, how God in fact by Reason or Wisdom created the Universe, has much closer analogy with earlier representations of the doctrine than with that in the fourth Gospel, and if the writer does also represent the Reason in a hypostatic form, it is by no means with the concreteness of the Gospel doctrine of the Logos, with which linguistically, moreover, as we have observed, it has no similarity. There can be no doubt that his Christology presents differences from that of the fourth Gospel.(2) We have already seen how Jesus is called the Word in works of the New Testament earlier than the fourth Gospel,(3) and how the doctrine is constantly referred to in the Pauline Epistles and the Epistle to the Hebrews, and it is to these, and not to the fourth Gospel, that the account in the Epistle to Diognetus may be more properly traced. Heb. L 2. "The Son of God by whom also he made the worlds. 10. The heavens are works of thy hands" [------]. xi. 3. "By faith we understand that the worlds were framed [------], by the word of God" [------]. 1 Cor. viii. 6. "Jesus Christ by whom are all things" [------]. Coloss. i. 13. "... The {365}