"For each man spoke well in proportion to the share he had of the
spermatic Divine Word, [51:1] seeing what was related to it. But
they who contradict themselves in the more important points appear
not to have possessed the heavenly wisdom, and the knowledge which
cannot be spoken against. Whatever things were rightly said among
all men are the property of us Christians." (Apol. II. xiii.)

There cannot, then, be the smallest doubt but that Justin's mind was
permeated by a doctrine of the Logos exactly such as he would have
derived from the diligent study of the fourth Gospel. But may he not
have derived all this from Philo? No; because, if so, he would have
referred Trypho, a Jew, to Philo, his brother Jew, which he never does.
The speciality of St. John's teaching is not that he, like Plato or
Philo, elaborates a Logos doctrine, but that once for all, with the
authority of God, he identifies the Logos with the Divine Nature of our
Lord. No other Evangelist or sacred writer does this, and he does.




SECTION IX.

THE PRINCIPAL WITNESS.--HIS FURTHER TESTIMONY TO ST. JOHN.


We now come to Justin's account of Christian Baptism, which runs thus:--

"I will also relate the manner in which we dedicated ourselves to
God when we had been made new through Christ, lest, if we omit this,