Dr. Lightfoot points out another passage, § 4, [------], which he compares with John iv. 24, where the same words occur. It is right to add that he himself remarks: "If it had stood alone I should certainly not have regarded it as decisive. But the epigrammatic form is remarkable, and it is a characteristic passage of the fourth Gospel.(2) Neither Tischendorf nor Dr. Westcott refer to it. The fact is, however, that the epigrammatic form only exists when the phrase is quoted without its context. "God is a spirit, not pervading matter, but the creator of material spirits, and of the forms that are in it. He is invisible and impalpable," &c. &c. Further on, Tatian says (§15), "For the perfect God is without flesh, but man is flesh." &c. A large {378} part of the oration is devoted to discussing the nature of God, and the distinction between spirit [------] and soul [------], and it is unreasonable to assert that a man like Tatian could not make the declaration that God is a spirit without quoting the fourth Gospel. We have generally discussed the testimony of Dionysius of Corinth,(1) Melito of Sardis,(2) and Claudius Apol-linaris,(3) and need not say more here. The fragments attributed to them neither mention nor quote the fourth Gospel, but in no case could they furnish evidence to authenticate the work. The same remarks apply to Athenagoras.(4) Canon Westcott only ventures to say that he "appears to allude to passages in St. Mark and St. John, but they are all anonymous."(5) The passages in which he speaks of the Logos, which are those referred to here, are certainly not taken from the fourth Gospel, and his doctrine is expressed in terminology which is different from that of the Gospel, and is deeply tinged with Platonism.(6) He appeals to Proverbs viii. 22, already so frequently quoted by us, for confirmation by the Prophetic Spirit of his exposition of the Logos doctrine.(7) He nowhere identifies the Logos with Jesus;(8) indeed he does not once make use of the name of Christ in his works. He does not show the slightest knowledge of the doctrine of salvation so constantly enunciated in the fourth Gospel. There can be no doubt, as we have already shown,(9) that he considered the Old Testament to {379} be the only inspired Holy Scriptures. Not only does he not mention nor quote any of our Gospels, but the only instance in which he makes any reference to sayings of Jesus, otherwise than by the indefinite [------] "he says," is one in which he introduces a saying which is not found in our Gospels by the words: "The Logos again saying to us:" [------], &c. From the same source, which was obviously not our Canonical Gospels, we have, therefore, reason to conclude that Athenagoras derived all his knowledge of Gospel history and doctrine. We need not add that this writer affords no testimony whatever as to the origin or character of the fourth Gospel.