and the remaining witnesses need not detain us long. "We have discussed at length the Diatessaron of Tatian,(1) and shown that whilst there is no evidence that it was based upon our four Gospels, there is reason to believe that it may have been identical with the Gospel according to the Hebrews, by which name, as Epiphanius(2) states, it was actually called. We have only now briefly to refer to the address to the Greeks [———], and
to ascertain what testimony it bears regarding the fourth Gospel. It was composed after the death of Justin, and scarcely dates earlier than the beginning of the last quarter of the second century. No Gospel and no work of the New Testament is mentioned in this composition, but Tischendorf(3) and others point out one or two supposed references to passages in the fourth Gospel. The first of these in order, is one indicated by Canon Westcott,(4) but to which Tischendorf does not call attention: "God was in the beginning, but we have learned that the beginning is the power of Reason [———]. For the Lord of the Universe [———] being himself the substance [———] of all, in that creation had not been accomplished was alone, but inasmuch as he was all power, and himself the substance of things visible and invisible, all things were with him [———].
With him by means of rational power the Reason [———] itself also which was in him subsisted. But by the will of his simplicity, Reason [———] springs forth; but the Reason [———] not
proceeding in vain, because the first-born work [———] of the Father. Him we know to be the Beginning of the world [———]. But he came into existence by division, not by cutting off, for that which is cut off is separated from the first: but that which is divided, receiving the choice of administration, did not render him defective from whom it was taken, &c., &c. And as the Logos (Reason), in the beginning begotten, begat again our creation, himself for himself creating the matter [———], so I," &c., &C.(1)
It is quite evident that this doctrine of the Logos is not that of the fourth Gospel, from which it cannot have been derived. Tatian himself(2) seems to assert that he derived it from the Old Testament. We have quoted the passage at length that it might be clearly
understood; and with the opening words, we presume, for he does not quote at all but merely indicates the chapter, Canon Westcott compares John i. 1: "In the beginning was the Word, and the Word was with God, and the Word was God" [———]. The statement of Tatian is quite different; God was in the beginning" [———], and he certainly did not identify the Word with God, so as to transform the statement of the Gospel into this simple affirmation. In all probability his formula was merely based upon Genesis i. 1: "In the beginning God created the heavens and the earth" [———].(1)1 The expressions: "But we have learned that the Beginning [———] was the power of Reason," &c., "but the Reason [———] not proceeding in vain became the first-born work [———] of the Father. Him we know to be the Beginning [———] of the world," recall many early representations of the Logos, to which we have already, referred: Pro v. viii. 22: "The Lord created me the Beginning [———] of ways for his works [———], 23. Before the ages he established me, in the beginning [———] before he made the earth," &c., &c. In the Apocalypse also the Word is called "the Beginning [———] of the creation of God," and it will be remembered that Justin gives testimony from Prov. viii. 21 if. "that God begat before all the creatures a Beginning [———] a certain rational Power [———], out of himself," 2 &c., &c., and elsewhere: "As the Logos declared through Solomon, that this same.... had been begotten of God, before all created beings, both Beginning [———]" &c.(3) We need not, however, refer to
