pistle really had the fourth Gospel in his mind,
though not quite vividly, and by a train of comparatively remote
suggestions.

The next supposed allusion is from the Epistle to the
Philadelphians: 'The Spirit, coming from God, is not to be
deceived; for it knoweth whence it cometh and whither it goeth,
and it searcheth that which is hidden' [Endnote 275:2]. This is
obviously the converse of John iii. 5, where it is said that we do
not know the way of the Spirit, which is like the wind, &c. And
yet the exact verbal similarity of the phrase [Greek: oiden pothen
erchetai kai pou hupagei], and its appearance in the same
connection, spoken of the Spirit, leads us to think that there
was--as there may very well have been--an association of ideas.
This particular phrase [Greek: pothen erchetai kai pou hupagei] is
very characteristically Johannean. It occurs three times over in
the fourth Gospel, and not at all in the rest of the New
Testament. The combination of [Greek: erchesthai] and [Greek
hupagein] also occurs twice, and [Greek: pou [opou] hupago [-gei,
-geis]] in all twelve times in the Gospel and once in the Epistle
([Greek: ouk oide pou hupagei]); this too, it is striking to
observe, not at all elsewhere. The very word [Greek: hupago] is
not found at all in St. Paul, St. Peter, or the Epistle to the
Hebrews. Taken together with the special application to the
Spirit, this must be regarded as a strong case.

Neither do the arguments of 'Supernatural Religion' succeed in
proving that there is no connection with St. John in such
sentences as, 'There is one God who manifested Himself through
Jesus Christ His Son, who is His eternal Word' (Ad Magn. c. viii),
or who is Himself the door of the Father (Ad Philad. c. ix). In
regard to the first of these especially, it is doubtless true that
Philo also has 'the eternal Word,' which is even the 'Son' of God;
but the idea is much more consciously metaphorical, and not only
did the incarnation of the Logos in a historical person never
enter into Philo's mind, but 'there is no room for it in his
system' [Endnote 276:1].

It should be said that these latter passages are all found only in
the Vossian recension of the Epistles, and therefore, as we saw
above, are in any case evidence for the first half of the second
century, while they _may_ be the genuine works of Ignatius.

* * * * *

The Epistle of Polycarp to the Philippians, which goes very mu