ons easily
reconciled with those of the evangelist, who did not expressly
contradict them. This circumstance must have much favored the progress
of Christianity. Thus the fathers of the church in the two first
centuries and later, formed almost all in the school of Alexandria, gave
to the Logos of St. John a sense nearly similar to that which it
received from Philo. Their doctrine approached very near to that which
in the fourth century the council of Nice condemned in the person of
Arius.--G.----M. Guizot has forgotten the long residence of St. John at
Ephesus, the centre of the mingling opinions of the East and West, which
were gradually growing up into Gnosticism. (See Matter. Hist. du
Gnosticisme, vol. i. p. 154.) St. John's sense of the Logos seems as far
removed from the simple allegory ascribed to the Palestinian Jews as
from the Oriental impersonation of the Alexandrian. The simple truth may
be that St. John took the familiar term, and, as it were infused into it
the peculiar and Christian sense in which it is used in his writings.
--M.]

[Footnote 21: See Beausobre, Hist. Critique du Manicheisme, tom. i. p.
377. The Gospel according to St. John is supposed to have been published
about seventy years after the death of Christ.]

[Footnote 22: The sentiments of the Ebionites are fairly stated by
Mosheim (p. 331) and Le Clerc, (Hist. Eccles. p. 535.) The Clementines,
published among the apostolical fathers, are attributed by the critics
to one of these sectaries.]

[Footnote 23: Stanch polemics, like a Bull, (Judicium Eccles. Cathol.
c. 2,) insist on the orthodoxy of the Nazarenes; which appears less pure
and certain in the eyes of Mosheim, (p. 330.)]

[Footnote 24: The humble condition and sufferings of Jesus have always
been a stumbling-block to the Jews. "Deus... contrariis coloribus
Messiam depinxerat: futurus erat Rex, Judex, Pastor," &c. See Limborch
et Orobio Amica Collat. p. 8, 19, 53-76, 192-234. But this objection has
obliged the believing Christians to lift up their eyes to a spiritual
and everlasting kingdom.]

[Footnote 25: Justin Martyr, Dialog. cum Tryphonte, p. 143, 144. See Le
Clerc, Hist. Eccles. p. 615. Bull and his editor Grabe (Judicium Eccles.
Cathol. c. 7, and Appendix) attempt to distort either the sentiments
or the words of Justin; but their violent correction of the text is
rejected even by the Benedictine editors.]

[Footnote 26: The Arians reproached the orthodox party with borrow