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V

THE

SENTIMENTS

O F

PHILO JUDEUS

CONCERNING THE

AOrOS, OR WORD OF GOD;

TOGETHER WITH

LARGE EXTRACTS FROM HIS WRITINGS COMPARED WITH THE SCRIPTURES

ON MANY OTHER

PARTICULAR AND ESSENTIAL DOCTRINES OF THE CHRISTIAN RELIGION.

By JACOB BRYANT. ^

^ ^:^\ Or n

CAMBRIDGE,

printed by john surges printer to tht university;

and sold by j-. deighton, cambridge;

messrs. cadell ^ davies, p. elmsley,

and t. payne, london.

MDCCXCVII.

PREFACE.

jl\S a variety of prejudices prevail in th6 world in refpea to the Chriftian Religion, fome againft it in general, and others againft it's particular doftrines, it is very providential, that we have on the other hand an equal variety of evidences to counterafl: the Evil, and remedy it's confequences. The early Fathers fhew plainly, what was in their time the Doc- trine and Faith of the Church. Nor have there been wanting in our own nation excellent Writers, by whom our Holy Religion has been vindicated, and it's Doflrines maintained. Yet the common- place argument is ft ill urged, that they^ who have embraced a fyftem, will fupport it, and thofe, w4io get by the Image, will ^mainly uphold the fhrine.

a 2 Thq

iv P Tv E F A C E.

The moft unexceptionable aflurances muft therefore be thofe, v\hich are afforded by a pcrfon perfectly neutral : one, who has no prcdileftion, and who is open to no other influence, but that of Truth. Philo, the learned Jew, with whom I fliall be principally concerned, ftands precifely in this happy predicament. Pie lived in the time of our Saviour, and furvived him long : he was converfant with many of his Difciplcs; and, as we are informed, with fome of the Apoftles. From his fituation he had an opportunity of feeing the early progrcfs of Chriftianity, and of being ac- quainted with it's Doftrines : and of this knowledge he gives us abundant proof, as will be hereafter fhewn. At the fame time the Religion, in which he had been edu- cated, and to whicli he was firmly devoted, takes off all fulpicion of prejudice from cveiy thing, which he advances. Indeed, he may be looked upon, not merely as

neutral

PREFACE* y

neutral, but in fome degree as hoftile. For though he appears to be fo far afFefted, by what he had learned of Chriftianity, as to adopt many of it's principal Articles, yet he was far from having any regard to it, as a Syftem ; nor did he fhew any refpeft to it's Author. He never once makes mention of either of them. His evidence therefore in refpe6l to the Do6lrines, which he has tranfmitted, is the moft unexceptionable, that can poffibly be required ; and obviates all the imputations of prejudice, which caprice and folly have framed. This argu- ment is fo clear, and of fuch confequence, that, I hope, I fliall be excufed, if in the courfe of this Treatife I prefent it more than once to the Reader, that it may be continually in his view. In whatever Philo has advanced to our prefent purpofe, he was influenced foleiy by the force of reafon and truth. And wonderful muft thofe Truths have been, which could procure the

flflent

Vi PREFACE.

alTent of one, who has taken not the leafl: notice of their Author, and probably held him in contempt.

It muft be confefTed, that this Platonic Philofopher was in general addicted to myftery and refinement. But in the Arti- cles, which he borrowed from Chriftianity, he is perfectly clear and precife, and his tcftimony is part: controverfy valid. Great advantage may therefore be obtained from his Evidences as fome very learned and ingenious Writers have lately obferved, and indeed fo far proved, that any farther pro- fecution of the Subject might be deemed unnecelFary. But as there is a path, I think, ftill left open and imcxplored, I have ventured to follow it's direflion; ftriving, if pofTible, to add to thofe advan- tages, which accrue from thofe learned Writers.

As

PREFACE. vii

As the moft curious and interefling Article, upon which Philo dwells, is the nature of the Logos, or Divine Word, I fliall commence with his Evidence upon that headi only premifmg the notions of the firit Innovators in Religion, who were of his time, or immediately followed.

I cannot conclude this Preface without returning my fincereft Thanks to the Gentlemen of the Syndicate at Cambridge, for their repeated goodnefs in permitting this Treatife, after a former, to be printed at the Univerfity prefs.

J. B.

CypENHAM, January 3, 1797.

PHILO JUDEUS,

^^5s^i^!:5^

PARTI.

P R O ^ M.

vJUR Saviour, while he was upon earth, gave an account of himfelf, and of his miffion; and difplayed the high charafter, which he bore : and this after his death was confirmed by his Apoftles. From thefe evidences we find, that he was the Son of God, both God, and Man ; confequently of two natures, human, and divine. He ac- cordingly juft before his afcenfion gave his lad mandate to his Apoftles, that they fhould go, and inftru6l all nations, — A baptizing

( 2 )

baptizing them in the name of the Father, and of the Son, and of the Hoi) Ghojl,' Hence we find, that he introduced himfelf, and con- fequently ranked himfelf with God, the Creator, and Lord of the univerfe ; a degree of eminence, which no man, nor any created being, however high and excellent, could have dared to affume. At the fame time we are told, that he was born of a Virgin, and appeared in the humble form of a man; and was, as we are taught, and commanded to believe, perfe6l God, and perfect Man.

Thefe arguments, and many more to the fame purpofe, have been ufed by pious and learned men, by which the faith of the world in general has been confirmed: and they may feem unneceffary to be introduced again. But I have been obliged to repeat, what has been faid above; fls many have fallen off: and it is my purpofe to fliew the mode of their deviation ; and the extremes into which they have run.

' Matth. xxviii. 19.

OF

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OF THE CONTRARIETY AND INCONSISTENCE WHICH HAS PREVAILED.

Hence we may perceive, how wayward and excentrick men are at different times; and how inconfiftent in their opinions. We now try to fet afide the divinity of Chrift; and he is by fome reduced to the ftate of an angel, by others he is efteemed a prophet, by others he is rated as a mere man. But it was not fo of old, in the firft ages of Chriftianity. Many of thofe, who feceded from the infant church, deviated the contrary way. They allowed the divine nature, but denyed the human. For the miracles of Chrift were fo well attefted, and at the fame time fo wonderfully difplayed, that they could not believe, that they were the operation of man. Some of thefe lived in the days of the very Apoftles ; and others in the enfuing century : fo that they had no doubt about the operations. But they abufed their faith ; and would not allow that they w^ere effedled by any human power. A 2 Thus

{ 4 )

Thus tlie manhood of Chrifr was dcnyed then, as his divhiity is now.

This faUing off was not unforefcen ; and feems to have been continually obviated by our Saviour. Though he declared to the world, that he was the Son of God, and came from his Father; yet he ftrongly and repeatedly inculcates, that he was alfo the Son of man. It is accordingly faid> — ^I'he Jon of man goeth. * The fon of man Jl: all come in his glory. ^ T'he fon of man fiall be three days and three nights in the heart of the earth. * The fon of man fnujl be lifted up, The fon of man mufl fuffer. ^ The Jon of fuan is deli- vered into the hatids of wicked men, ^ The Joxes have holes, and the birds of the air nejis ; but the fon of ftian hath ?20t where to lay bis head, 7 fudas, betray e/l thou the fon of man with a kifs?

It is remarkable, that aftej' the death of

our

' Matt. xxvi. 24. - Matt. xxv. 31. ^ Matt. xli. 40. John iii. 14. * Mark ix. 31. * l^^j^^ j^^ ^g^

Luke xxii. 48.

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our Saviour, the Apoftles never make ufe of

thefe terms, nor call him any longer the

' Son of man. As he was now received

into glory, and become the Lord of hfe,

they fpeak of him in a different manner.

However, when there is occafion, they never

fail to infift upon his human nature. It is

therefore ftrongly inculcated that ^ Cbrift

came in the fleJJo. ^ Qq^ ^,^j mantfejled in the

flejh, 4 The Word was made fiejh. ^ Chriji

Suffered in the fleJh. ^ ChriJI put to death in

the fleJh. 7 jyi hi^ (Chrift) dwelleth all the

fulnefs cf the Godhead bodily.

There was reafon for fuch precaution, and this particular mode of fpeaking. For herefies arofe in the church very early ; and St. Paul in his own time feems to allude to apoftacies of this fort, when he fpeaks of

a falling

" We muft except the words of St. Stephen — /y^^ the fort of man Jlanding en the right hand of God. At^s vii. 56.

* I John iv. 2, 3. &v. 6. 2 John 7. ^ i Tim. iii. 16. -♦John i. 14. 5iPet. iv. I. ^ i Pet. iii. 18. ^ Colof. ii. 9.

A3

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' a falling off, and many errors likely to take place, or already prevalent in the church. And of thefe herefies one was the denying of the humanity of Chrili, and in confe- quence of it, the refurredlion of his body, which is taken notice of by the Apoftle ^ above.

OF THE FIRST, WHO DEPARTED FROM THE DOCTRINE OF THE CHURCH.

One of the firft of thofe, who thus feceded from the Gofpel truth, was Nicolaus^ whofe followers received from him tlie name of Nicolaitce, and were afterwards incorporated in the multifarious body of the Gnoftics. He was contemporary with the Apoftles, and is mentioned as an apoftate by Saint ^ John. He led the way to this falfe doflrine by faying, that Chrift did not fuffer, nor ever

appear

' 2 ThcflT. ii. 3. — I Tim. iv. i. = i Cor. xv. 12, 13.

3 Rev. ii. 6. and 15. The dodrine of the Nicolai- ans — which thing I hate.

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appear in the flefh. — ' Qui Chriftum ne- garent in came veniffe. Another perfon, Menander, a difciple of Simon Magus, to- gether with Saturninus, infifted, that Chrift was not gifted with any human fubftance ; and though he might feem to fufFer upon the crofs; yet he never fufFered, at leaft only in appearance. In confequence of this, he denyed any final refurreftion. — ^ Chriftum in fubftantia corporis non fuifle: et phan- tafmate tantum quafi pafTum fuilTe.- Re- furre(5lionem carnis nullo modo futuram. Thefe were followed by ^Bafilides : who like them affirmed that the appearance of Chrift was ideal, and that he was a mere phantafm : confequently that he had no human frame -,

nor

^ Tertullian de Praefcript. Haeretlcorum, p. 214. B. — Chriftum impaffibllem. Irenaeus, L. iii. C. xi. p. 218.

^ Tertullian, p. 219.

■^ — • X^»r» uq OQ'/.r,an TsrEipjjKOToj— £ifai ^£ (pncriv avTo» (pac*-

»;^» i»cr»»' 'crETrovOsj'at. Epiphanius, V, I, L. i. p. 70. See Irenaeus, L. i. C. 23. p. 98. — alii putative eum pafTum. Ibid. L. 3. C. 17. p. 238.

A4

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nor did he ever fufier. According to him, Simon, the fame who bore the cr(S)fs of Chrifl, was fubftituted in his room, and fuffered for \\\m, — Wice ipfiLis Simonem crucihxum efle. The Valentinians of the fecond century en- tertained the hke notions about our Saviour. They maintained, that ^ Chrift received no- thing from the Virgin Mary : that his body was a heavenly fubftance, which he brought with him from above. This was hkewife the opinion of the heretics ftiled Marcionites. Chriftum non veram, fed ^ (puvTaa-TiKvjv folum carnem induilTe; nee revera paffum efle, cum pati vifus fuerit. Hence they would not allow, that he was born of the Virgin. In this they agreed w^ith the Gnofl:ics. For the doftrine, which they fupported, was, that

Chrift

' Tertull. p. 219. Epiph. L. i. p. 74. Irenaeus, L. I.e. xxiii. p. 98.

^nfxa ip^nv. Epiphan. Vol. i. L. i. p. 171.

3 Cave's Hift. Lit. p. 35,

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* Chrift had no communication with the Virgin, his reputed modier; and never took upon him a human body. Cerdo of the fame age held the Hke opinion: that ^Chrift never appeared in the flefh, nor was he the fon of the Virgin ; and that he fliewed him- felf under a mere ideal appearance, without any thing ^real.

Tertullian accordingly fays, that by the fubtilty of their difquifitions they formed fuch devices about the body of Chrift, that they made it either none at all, or any thing but a '^ human body. To obviate thefe

ftrange

f4.r) uXvipvat, Epiphanius, L. i. p. 91.

^ — M»j tivoci h Tov X^trof ysymniJt.svov ex. Ma^ia?, fxn^i ev o-u^m

•Ki^nvivxi^ oOO^oL ^oKna-si ovra, xat ^oxna-ti 'jrs^rivoTcx,, Ibid p. QOO.

Ov^t yot,^ 0 Aoyoq xxr avraq cra^l yiyovi, Irenaeus, L. I,

C. I. p. 42.

2 Chriftus <potvroco-(Ax, Marcion apud Tertull. L. 3. p. 401. p. 460. Non verbum caro fadum eft. Ire* naeus, L. i. C. i. p. 42.

* Chrifti carnem quaeftionibus diftrahunt, tanquam aut nullamomnino, aut quoquo modo aliam praetcrhumanam. p. 307.

( lo ;

ilrange notions this learned Father wrote his treatife de ' Refurreclione Carnis; and another differtation de * Carne Chrifti, in which he oppofed thofe four principal here- ticks of the fecond century, Bafilides, Mai*- cion, Valentinus and Apelles: who deriyed that Chrift was in any degree a man.

COROLLARY.

It may feem extraordinary, that fuch an opinion fhould have taken place fo very early : yet that it did take place is moft cer- tain. The reafon for it's thus prevailing may, I think, be eafily difcovered. It arofe from a caufe, which though contrary to the evidence of the Gofpel, and calculated rather to injure the truth, than to promote it, yet indireftly, and ultimately tended to do ho- nour to the divine charadler of our Saviour. For it arofe from an high opinion of his virtues, and excellence j and a firm behef

of

' Page 325. ' Pagq 307,

( " )

of the miracles, which he performed ; and which in thofc early days, and long after, were never controverted. Thefe virtues, and thefe works, were fo amazing, and fo much beyond what could be expeiled from mere man, that they would not allow, there was any thing human either in the character or the operations. Hence they admitted the truth; but referred the whole to Chrift as God, without allowing his humanity. For they could not conceive, that any fuch fub- lime and heavenly qualities, and fuch fuper- natural powers, could be the portion of any fon of Adam. Thus they erred, through a mifconception of the true nature of Chrift. They afted however more excufably than many in the days of our Saviour, and in the fucceeding times, who attributed his miracles either to magick, or to the Powers of dark- nefs. We find, that both acknowledged thefe wonderful works -, and faw, and were affured, that no mortal unaflifted could per- form them. But they erred in the extreme: the one by denying the intervention of the Deity, the other the operation of man. Yet

we

( i2 )

we find each co-operating obliquely toward the maintenance of thefe evangelical truths, which, however misjudged and mifapplied, were in thofe days acknowledged by the worfl: enemies of the GofpeL The fuper- natural powers of Chrift were allowed, though his humanity was fometimes denyed; the allowing of which truth was an article of great confequence.

OF CHRIST PERFECT MAN.

Hence we find a juft reafon for the Apoftles dwelling fo ftrongly upon this ar- ticle, that Chrift came in the jlejlo-, and that he fuffered in the fleJJj : and this reafon is particularly given by Saint John, — on

TS-oXXoi wXocvot Bia-rjXQov eig rov Koa-fjcov, oi fjcrj cf^oXoynvTBg Irjcav Xoig-ov e^x^fjLSvov ev (rctoKt, For many deceivers are entered into the worlds who confcfs not that Jcfus Chrijl is come in the feJJj.' And he brings this knowledge and

this

' 2 John V, 7.

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this confeffion, as one teft of Chriftianity. Hereby know ye^ the Spirit of God. Every fpirit^ that confejfeth, that Jcfus Chrijl is come in the JleJIj, is of God. And every fpirit^ that confeffeth not-, that Jefus Chriji is come in thefeJJj, is not of God: and this is that fpirit of Antichrifi^ whereof ye have heard^ that it floould come ; and even now already it is in the worlds

This truth, we find, was of fuch confe- quence, and thefe herefies fo dangerous, that Saint John, who Uved to fee their com- mencement and increafe, took this particular care to warn his difciples of the mifchief. He therefore in another place brings pofitive proof from his own knowledge, and expe- rience 5 and infifts, that the Son of God was perfect man. — This he fliews in the fol- lowing words. — I'hat^ which was from the beginnings which we have heard, which we have feen with our eyes, which we have looked upon (or contemplated) and our hands have handled of the (Logos) JVord of life. For the life

(that ' I John iv. 2, 3.

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(that is the Lord of hfe), was manifefied^ and 'we have fecn it, and bear witnefs, and fiem unto you eternal life, which was with the Fa^ ther, and was manijejled unto us. T^hat which we have feen, and heard, declare we unto you ^, We may therefore fafely fubfcrlbc to the words of Saint Paul, when he tells us — without controverfy great is the my fiery of god- linefs. God was manifejl in the feJJj -, jujlified in the fpirit ', feen of angels-, preached unto the Ge?itiles ; believed in the world-, received up into glory."-

OF PHILO JUDEUS OF ALEXANDRIA.

To thefe difciplcs of Bafilides and the Gnoflics may be joined one of a more feri- ous, and philofophical turn, and of a far fu{x;rior character, Philo of Alexandria, a Platonick philo fophcr. He was a Jew by- race, and highly refpe^led by thofe of his

own

' I John i. 1. "I Tim. iii. i6.

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own ' nation, and community. Upon this account he was fent ambaffador to Rome upon a fpecial occafion in the fourth year of the emperour Cahgula. This was in the year of Chrift 42 : fo that if we fuppofe Philo at this time to have been about forty years of age, he muft have been contemporary with our Saviour all through his life; and nearly of the fame age as many of his Apoftles and Difciples. If he were older, than I have ftated, as fome think, ftill he muft have been throughout contemporary with Chrift; for he furvived him, and, as there is reafon to believe, lived after him many years. We have indeed a confirma- tion of it from his own words, as will be {hewn hereafter.

He fpeaks at large in many places of the Word of God, the fecond Peifon ; which he mentions, as {SsvTs^og eeog) fbefecon J Divinity, the great Caufe of all things, and ftyles him

as

See Jofephus Ant. L. 18. c. 10.

C i6 )

as Plato, as well as the Jews, had done be- fore, the Logos. His thoughts upon this fubject: are very jult and fublime: fuch as would do honour to a Chriftian. But though the Jews in his time expected the MelTiah Prince, and flattered themfelvcs, that he would arife among their brethren, and exalt their nation : yet he fupprefTes every thought to this purpofe^ and intimates plainly, that, in his opinion, nothing human or corporal could be annexed to the Son of God. This prejudice was the great obftacle to his becomino; a Chriftian: thouo;h he muft have been convinced of the miracles of our Saviour; alfo of the fan6lity of his manners, as well as of his goodnefs and wifdom. Ke muft hkewife have known many of the firft profelytes, which were very numerous at Alexandria; and probably was not unacquainted with fome of the Apoftles. But notwithrtanding thefe advantages, he could not bring himfelf to believe, that th^ Word could he made ficjlo: and a fuffcring Mclfiah, and Chrift crucified, was paft his comprchenfion. As to the operations of 5 our

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our Saviour upon earth, they were too notorious to be dcnyed. He therefore fays nothing in oppofition : but palTes over the whole in myfterious lilence. Hence not a word is to be found in him about Chrift Jeius the Mediah, nor of his mighty ope- rations : which is extraordinary.

But of the divine Logos, or Word, he fpeaks in many places : and maintains at large the divinity of the fecond Perfon, and defcribes his attributes in a very precife and copious manner, ftyhng him, — ' rov Sivrs^ov QsoVj og eg-iv sKmn (Bbh Tr^c^ni) Aoyog^ the fecond Deity y who is the Word of the fupreme God. ^ n^coToyovov vicVy his firft "be gotten Son, ^ Eikuv ©sj?. The Image of God: and "^Uoif^Tju ryjg Uoccg o^yeXrjg, 7'he Shepherd of his holy flock.

In his Trcatife upon Creation, he fpeaks of the Word, as ^ the Divine Operator:, by

whom

* !^hilo. Fragm. V. li. p. 625. ^ De Agrlcult. V. i. p. 308. 3 De Mundi Opif. V. i. p. 6. ^ De Agricult. V. i. p. 308. s De Mundi Opif. V. i. p. 4. °

B

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ivhcm all things ivcre difpofcd: and mentions him as ' Juperior to the Augeh, and all cre^ ated beings^ and the image and likenejs of God; and fnys, that this Image of the true God was ejieemed the fa?rje as God — * u; uvtov (qbov) x.ccTocvo\i(ri, ^ 77j/j Logos, the Word of God, is Juperiour to all the worhU and more anciefit ; being the FroduBor of all that was produced. ^ T'he eternal Word of the cverlajlitig God is the fiire and fxed foundation^ upon which all things depeyid. He mentions man, as in need of redemption, and fays, — What intelligent perfon, who views mankind engaged in un- worthy and wicked puifuits, but ^ mujl he grieved to the hearty and call upon that only Saviour Gody that thefe crimes may be cxte- nuatedy and thaty by a ranfomy and price of redemption being given for his foul, it may again obtain it's Jrcedonu It plcafed God therefore to appoint his Logos to be a

Medi-

^ Dc Profugis, V. i. p. 561. ^ De Somniis, V. i. p. 656. ^ De Leg. Allcg. V. i. p. 121.

* De Plantatione Noe, V. i. p. 331. ^ £)e Confuf.

Ling. V. i. p. 418. 1. 50.

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Mediator. ' To his Word, the chief cind mo/I ancient of all in Heaven, the Great Author of the world gave this efpecial gift, that he Jhould jland as a ?nedimn (or interceflbr) between the Creator and the created. And he is accordingly the Advocate for all mortals, "The fame ^ Word is the hitercejfor for man, who is always tend- ing to 3 corruption : and he is the appointed Mejfenger of God, the Governour of all things, to ?nan in fubjeBion to him, ^ ji^ therefore exhorts every perfon, who is able to exert him- felf in the race, which he is to run, to bend his courje without 5 remifjion to the divine Word

abovey

' Quis Rerum Divin. Haeres. V. i. p. 501, 502. * Ibid. p. 501. 1. 49.

3 For x„5a,vo.To? an ^^05 to u((>^cc^rov, we fliould Certainly

read 'ar^aq TO (pQcc^rov,

^ De Profugis. V. i. p. 560. 1. 31.

5 The prefent reading is c^^xsvr^, the meaning of which I do not comprehend. The true reading is probably «^».n, from u^nvro, — without remlffm,-^ indefuwitir, without flopping to take breath,

B 2

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above, who Is the Fountain of all wifdom : that by drinking at this facred Spri?ig, he, injlead of deaths may obtain the reward of ever lofting life.

He repeats continually, that the Logos is the expreis image of God. * The Word, by which the 'world was made, is the Image of the fupreme Deity, ^As we perceive the jwis light, though the fun is fiot itfelf feen ; and behold the brightnefs of the moon, though ifs orb may not appear to the eye \ fo men lock up to, and acknowledge, the likenefs of God in his miniflcr the Logos, whom they efteem as God. He attempts to defcribe his nature by repre- fenting him, as ^ not uncreatcdy like God-, nor yet created, as man: but of a divine

fubftance.

' De Monarchia, V. ii. L. ii. p. 225. Toir ^i ao^xre^

xati vortrov ©tiov Aoyoi' l^xo^a Aiyn 0«tf, Dc Mundl Opif,

V. i. p. 6.

- Dc Somniis. V. i. p. 656. I. 33.

» Quis Rcr. Divin. Hacrcs. V. i. p. 501.

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fubftance. ^ For the Word of God, which is above all the hojl of Heaven^ cannot be com- prehended by human vifon, having nothing in his nature, that is perceptible to mortal fenfe. For being the Image of God, and the eldeji of all intelligent beings, he is feated immediately next to the One God, without any interval of feparation. This in the language of Scrip- tures is — fitting on the right hand of God, He adds — * For not being liable to any vo^ luntary or involuntary change, or falling off, he has God for his lot, and portion, a?id his refidence is in God, The hke is mentioned in another place, where he is reprefented again as finlefs, and as the great High Prieft of the world. ^ We maintain, that by the (true) High Priefi is not meant a man-, but the divine Word 5 who is free from all voluntary^ and involuntary tranfgrefjions — being of hea-

venly

^ De Profugis. V. i. p. 561. 1. 16. » Ibid. 1. 24. 3 Ibid. p. 562. I. 13.

^3

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'veiily parentage-, born of God, ami cf that divine Wifdom, by which all things were pro- duced. He fpeaks to the fame purpofe in another place, where he makes mention of

the word — ^ iv u kcci Ao^ibosv;, 0 sr^Cc'Toycvog otVT'd (06fcf) 06/0^ Aoyo; — In which prefides that High Prieft, the Holy Word, thefirJl-bornofGod-, — at other times ft} led Ts-^^a-^uTocTog wog e^n. -—The Son of God, antecedent to all creation,

^ TUTOV fA,SV yctO TS-oecQuTOCTOV VICV 0 TCOV OVTCCV

ccvBTSiXs na.Tr;Dj ov ere^codt 'srouTcyovov tcvofjioca-B, It is manifeft, that every article, which the Sacred Writers have given to Chrift in his mediatorial capacity, Philo has attributed to him in his divine character antecedent to creation.

» De Somniis, V^ol. i. p. 653. * DeConfuf. Ling. V. i. p. 414.

OF

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OF THE OPIxNION OF PHILO CONCERNING

THE LOGOS BEING REPRESENTED AS

HIGH PRIEST.

Such was the opinion of Philo Judeus in refpeft to the Logos, or Word of God ; vvhofe divine nature he maintains, and his origination from God, Yet, though the Scriptures had declared, that this High Prieil was the Meffiah appointed to come into the world, and our Saviour by his doflrine and miracles had proved himfelf to be that Meffiah, Philo by his fiience fliews, that he could not accede to that opinion. Pie could not admit of a crucified Saviour. It was a ftumbling block in the way of truth, by which he was continually impeded. When therefore he comes to his fourth queftion de Profugis, (p. 561) where it is faid from ' Numbers xxxv. 25 — 28, that the guilty perfon, who fled for his crimes to a city of refuge, fhould remain there to

the

' Alfo Jofhua XX. 6. B 4

( 24 )

the death of the High Priefl, who ivas mvAnted "ivith the holy oil \ he owns, that this cmbar- ralTed him greatly. — ' 'h -ar^oSea-f^iu — m Ad-

^ts^eug 0 6ccva,Tcgi wcXXtjv sv ru) hfirev fjca arccDs^aa-a Sva-KoXiocv. This articky cojJccr?nng the death of the High Friefl, h:u,from the words, in which it isfjgnijied, afforded me inuch difficulty and trouble. He perceived, that this was typical, and that the Logos, or Word, whom he acknowledges to be the great High Prieft, was ultimately fignified. And though he refines greatly, and mifapplies the intelHgence afforded him, yet he owns, that by the death of the High Prieft fpiritual vaffalage and exile were to ceafc, and the guilty peifon was to be fet free, and return to the ftate, which he had forfeited.* Thefe tmths he certainly faw; but could not conceive in what manner it was poflible for the Logos, or great High Prieft, to die. He did not confider, that, as the Word had appeared, as lie intimates, {y.ocT ukovx av9^u7rog) in a human form to the Patriarclis,

he

' DeProfugis, V. i. p. 561. 1. 48. » Id. p. 563. I. 27. p. 534. 1. 44.

( ^5 )

he might again fubmit to the fame form, and as a man fufiei death. This he could not conceive. It was a prejudice too ftrong to be removed. He had undoubtedly con- verfed with Chriftians at ' Alexandria ; alfo at Rome, when he went to that city at two different intervals. He was probably con- verfant w^ith them likewife at Jerufalem. For this feems to have been the place of his rendence in the early part of his life. He ftyles it, leocc -sroXig^ and fays, — Avttj, TcaSiZTrs^ B(pr}Vy £fji7} ^£v £^i -srocToig^ MTjrooTroXig Se n f/,ia,g X^9^? li^aocKxgj aXXoi Koci rcov TtrXeig-cov.^ ^his

city (Jerufalem) was the place of my birth: which city is the metropolis not of Judea onlyy hut of many other regions. And this city he feems to have vifited at the times of the Paffover in obedience to the law: and pro- bably at other feafts.^ From his intercourfe

with

' The Chriftians were very early fo numerous at Alexandria, that it was thought neceflary to have a church founded, and a bifhop appointed.

* De Virtut. V. ii. p. 587.

' See Philo Frag. Vol. ii. p. 646.

( 2^ ;

with the Chriftlans, he obtahicd tliis im- proved knowledge concerning the Word of God, whom he ftylcs the Son of God, his fird-begotten : whofe divine nature he has defcribed more truly by far, than any of the Platonills before him ; or any of the Alex- andrine fchool after him ; or even than any of his own nation of old. But Chrilt cru- cified feems to have been fo contraiy to his pre-conceived notions, that he never men- tions him, nor alludes to him, though he lived in his time, and muft have been well acquainted with the hilfory of his holy life, and doctrines, and all his wonderful works. And there is fomething extraordinary in his fdence, which is worth obferving. For as he had fo very often taken pains to declare, what the Word of God was; we fhould naturally expeft, that he would likewife have fhevvn, what it was not. And as our Saviour gave out to all, that he was the Son of God, the firft-born of the world, who came down from heaven to give his life a ranfom for many -, and was pointed out by Saint Paul as the High Prieft mentioned by

the

( 2/ ) the Prophetij^ it is extraordinary, that he does not try to obviate this notion. The fame and the pretenfions of Chrift, the Meffiah, were well known among the Jews in the time of Philo. They could be no fecret at Alexandria, which w^as the refidence of fome thoufands of his nation; and which was fo near to Judea : efpecially as Saint Mark preached the Gofpel there very early ; and as is generally fuppofed A. C. 49. Yet he never attempts to fet afide thefe preten- fions; nor does he ever fpeak of Chrift, or of Jefus, the Meffiah. His prejudices would not fuffer him to acknowledge Chrift in the flefh : and at the fame he muft have been affefted by his holy life and miracles : for thefe things were not done in a corner. He had certainly canvaffed this article in his own mind, and was brought over fo far towards the truth, that he confeifed, it was more eafy to conceive a Deity partaking of the human nature, than a man partaking

of divinity-—' Qotrrov yao ocv Big ccvQ^cottov GeoVf

f] etg

' De Virtut. V. il. p. 562.

( 28 )

71 Si; Geo'J cc/^uirov fjuSTocSocXsiv. He WHS, as he confedes, under great doubts and diffi- culties : and, as he could not accede, he kept an awful diftance; maintaining a reli^-ious filencc: and what he could not be brought through frailty to admit, he was neither able nor willing to deny. He (eems to have flood in a fearful medium ; which was the cafe of Jofephus and of many of the Jews at that feafon.

From the extracts produced above, we may learn, what was the opinion of Philo, and others of his nation, concerning the divinity of the fecond Perfon, the Logos, or Word of God. And in him \\x find the doctrine more improved, and more precifely given, than it was ever afforded, before the coming of Chrifl.

Though I have introduced this learned Writer wath Bafilides and the Gnoftics, and others of the firfl and fecond century ; yet he differs from them in one refpecl greatly. They agree with him in not allowing, that 5 Chriff

( 29 )

Chrifl: came in the flefli: but they grant, that he did come in a fpiritual manner, and that Chrift, the Meffiah, was that Perfon. But Philo fays nothing of his appearing upon earth, and feems tacitly to deny it, dweUing only upon the prior and heavenly charafler of the Logos, or Word ; and de- fcribing his divine nature, by fliewing that he was the Son of God, andfirft-born of the world. Yet he feems fometimes to verge towards the truth, when in mentioning the different characters of the -nr^c^royovog Aoyo^y the firji'begotten Wordy he reprefents him, 'o K«r iiK,oyoc oivd^coTTogy in the like?iefs of man.

He is faid by different writers to have converfed with the firft Chridians; and to have got much intelligence from them. We find it mentioned by * Eufebius, that at Rome he had accefs to Saint Peter; and the fame is faid by ^ Jerome. Thus much is cer- tain,

* De Confuf. Ling. Vol. i. p. 427.

» Eufeb.Hift. Ecclef. L. ii. C. xvii. V. i. p. 65.

5 S. Hieron. de Script. Ecclef. Vol. iv. p. 106.

( 30 )

tain, that he has borrowed the fentuTients and dodrines of the Apoftles, and firfl: Chriftians : in confequence of wliich he muft have had fome intercourfe, and cor- refpondence with them.

CONCERNING THE AGE OF PHILO.

As I have fnppofed, that fuch excellent knowledge could not have been obtained by this earlv Jew, but by his accefs to fome of the early Chriftians, it will be proper to ilicw, that the sera of his life correfponds with the firft promulgation of the Gofpel. This is denyed by the learned editor of his Works/ who maintains that he was born many years before Chrifl:, and could not have had any correfpondence with Saint Mark, and the firft Chriftians of Alexan- dria. The rcafuns, which he gives, I fliall now examine.

He

' Dr. Mangcy.

( 31 )

He tells us, that many have undertaken to flate the time of Philo's bhth: concermng which however we have no determinate intelhgence. Some, he fays, who feem to come nearefi: to the truth, make it to have been about thirty years before the birth of our Saviour. This was the opinion of Bafnage: and the Editor of Philo agrees witli him; and gives the following reafon for his determination — ' Hie enim ipfe anno Caii quarto, urbis conditse 793, fe fenem et jetate provediorem plus una vice teftatur. This is a great miftake, into which I won- der, how the Editor could poffibly lapfe. Philo at the beginning of his ^Treatife, where an account is given of his embafly, undoubtedly fpeaks of himfelf, as old. But by this he meant, at the time of his writing, not at the time of the embafly to Caligula, which was probably twenty years, or more, antecedent. This is manifeft to any body, who will examine the Treatife : and I won- der,

* Praefatio, p. ii.

* De Virtutibus, V. ii. 545,

( 32 ) der, how it could be miftaken. We find In the account given a moft levere inveflive againfl: the empcrour -, fuch as no Jew, nor any perfon of whatever country, would have dared to have uttered. The Jev/ifh nation had been in great dread of Caligula : who had threatened to introduce his ftatue into the temple at Jerufalem. TJpon their re- peated remonftranceS he becarfie hoftile to the whole nation ; and fhewed a particular difaffe6iion towards the Jews of Alexandria; which place he purpofed to vifit. To avert his anger, it was thought proper to fend an embaffy to Rome: and Philo with {omt others was employed for this purpOfe ; and he faw the empefour at Rome and at Puteoli : but he met with nothing favour- able. On the contrary, he was ' infulted, put in chains, and hardly efcaped with his life. In confequence of this, he fome years afterwards wrote the Treatife De * Legatione :

in

' Philo, V. ii. p. 597, 545.

* Styled alio, Ui^-i A^trtv, or De Virtutibus, five Dc Legatione.

( 33 )

ill whxh he accufcs Caligula of ' folly, madnefs, cruelty, and every vice. This he is fuppofed by his Editor to have produced in the very year of his embaffy; at the very crifis, when the Jewilli nation was under fuch apprehenfions. But this could not have been the cafe. No perfon would have publiflied fuch a fa tire in the reign of Caligula, nor for fome time after. Hence nothing concerning the age of Philo can be coUefted from thefe data.

Eufebius however mentions a ti^adition, that Philo read this Treatife before the emperour Claudius, and the whole fenatej and that it was received with great ap- plaufe.2 This is undoubtedly a Jewifh figment. The author upon fuch an oc- cafion v/ould have introduced fome com* pliments to the reigning prince, as well as to the aflembly, before whom he ftood.

But

Eufeb. Hid. Ecckf. L. ii. C. v. V. i. p. 51. * Eufcb. Hid. Ecclef. L. ii. C. xvlii. V. i. p. 72.

c

( 34 )

But not a word to this purpofc occurs ; nor are they ever mentioned. Befides, he fpeaks of the Romans in general with much bit- tcniefs; and accufes them of cruelty, and illiberarit}^ towards Iiim and his people. How can we fuppofe, that fuch an inveftive could have been permitted by the fenate; or that they would at any rate have liftened either to fatire or to encomium from a Jew ? But what puts the matter out of all doubt, he himfelf fliews, that it could not be writ- ten even in the time of Claudius, much lefs in the time of Caligula: for he intimates repeatedly in the courfe of his work, that the former prince, Claudius, had been for Ibme time dead. One of the chief enemies of the Jews was an Egyptian, named Heli- con : who had employed every art to make them odious to the emperour. ' But this Helicon^ fays Philo, was at lajl taken off\ heing put to death by Claudius Ccefar for fome

other

' O <Ji 'L'h^f.tJi liiro KXat/liW Ti^^aiixw Kxisrx^o^ a>a»^t9iK, i^'

Dc Virt, five dc Legatione, V. ii. p. 576.

( 35 )

Other bafe a^iom, of which he had been guilty. But thefe things happened afterwards : that is, after my emb^ffy to Rome. This is in the very Treatife de Legatione. He here inti- mates plainly, that the reign of Claudius was pad:, when he wrote this document: and Caligula confequently muft have been for fome years dead. The hke is to be found in his oration againft Flaccus/ But why do I mention this oration ? when in the very treatife above-mentioned,* with which we are con- cerned, it appears throughout, almoft from every page, that Caligula was then dead : the whole chara£ler given is of a perfon de- parted. We muft not therefore take for granted, that an event, and the hiftory of an event, are neceflarily of the fame date. The one may have been many years after the other. The Treatife therefore could not have been written till the reign of Nero: and probably latere when the Cnefarean fa- mily was extincl; and no offence could be

given

' Phllo. Vol. ii. p. 517.

* De Virtut. five dc Legations. C 2

( 36 )

oiven by the publication. For had it been made known at the time fuppofcd, Apion, his great enemy, would Toon have acculcd him to the praefe6t of Egypt: and he would liavc forfeited his life in a few hours.

It may fcem unncceflary after thefe proofs to mention any more of the arguments, which the Editor has introduced in fupport of his opinion. But as there is one, upon which he feems to lay great ftrefs, I will not pals it unnoticed. ' Philo incidently mentions the fate of the Xanthians in Lycia ; w ho were all deftro}'ed by the army of Brutus A. U. C. 712, for their attach- ment to Csefar. The hiilory is introduced in the following manner — 'n(nn^(pot(riVy m nr^o sToXX^^ yc T.X. jis they fay y not long agOy &c. Hence he fuppofes, that the Author fpeaks of the affair as a recent event — ut fa6lo re- ccnti, loquitur.^ But by the words not long

aiio

o

' Vol. li. p. 464. The event is alfo mentioned by Diun Cafnu>, L. xlvii. C. xxxiv. V. i. p. 514.

* Praef. ad Philonis Op. p. ii.

I 37 )

ago^ and not longfmcc, is fignificd a very un- limited fpace of time 3 which can only be determined by the Author: for it depends intirely upon his mode of judging, and the termini, to which he tacitly alludes. If a perfon were writing upon migrations and difcoveries, he might lay, that it is not long fince, that America was difcovered. Yet it has been known for above three centuries. Nothing therefore can be precifely gathered from the words above : nor can the year of a man's life be determined by fuch evidence. The very words — ^na-Trs^ (pxo-iv, as f bey fay y feem to intimate much uncertainty, and that the fail was by no means recent. In fliort, we may prove it from the Author's own account of him.felf, and his writings ; before which all fuch furmifes muft va- nifli.

When therefore the birth of Philo is car- ried up to the time of Julius Caefar, it is an unwarrantable anticipation. There is reafon to think, that he was nearly of the fame age as'*'the Apoftles ; with fome of wliom he is faid

c 3 to

( 38 )

to have convcried. He was alive, we have icen, fo late as the reign of Nero. And as he refidcd at Alexandria, he could not fail of knov> ing Saint Mark, who was the firft bilhop in that place,' and came thither (as the Editor allows^) about the year 48, or 49. And, if St. Mark's Gofpcl was publiilied in that year, or, as many think, before that year, then Philo had an opportunity of fee- ing it alfo. Moreover, fiuce he was living, when Nero was emperour, it is not impro- bable, that he had converfed wiih fome of the difciples of Chrift, as well as of the Apoftlcs, and that he was not a Granger to the writings of fome of the other Evangclifts. His fituation and time of life will warrant this conjeclure, and, above ^11, the truths, which he has difclofcd.

THIS

* Ttn'OK h Mci^Hov ttr^uTov patent tTik t>)? AiyvJFra ^eiXaiAtvof-y frr a.v-r-n<i A\i^x\^iiat(i trvrnaeta-^xi. Eufcb. Hifl. Ecclcf.

L. ii. C. xvi. V. i. p. 65.

* Novcnnio port Caii obitiim, fcil. nnno ChriHl ^^q, Marcus Alc.xandriam vciiit. Piaefat. ad Philonis Opera, p. iii.

( 39 )

THIS ARGUMENT CONTROVERTED.

The Editor is of a different opinion ^ which he expreffes in the following manner. Verum merito dubitatur, anne quivis Foe- deris Novi liber, dum Philo per aetatem pofiet fcribei-e, editus fuerit in lucem. Certe nulla ex Epiftolis Paulinis, et quod ad D. Marci Evangelium attinet, Eufebius ejus promul- gationem refert ad annum Claudii Csefaris tertium .... verum fi Irenaeo fides, ifque antiquior et potior Eufebio teftis, non edi- tum eft Evangelium iftud, nifi poft obitum Petri et Pauli, id eft anno JEvx Chriftianae 64, quando Philo prope centenarius fue- rat.' Though this date (A. C. 64) be allowed in refpeft to the promulgation of the Gofpel ; yet all that I have maintained may be ftill true. For at this period (A.C. 64), Philo, fo far from being near an bun- dled years old, was probably not older than many of the Apoftles. If we fuppofe him to have been forty, or forty two years old,

when

' Pracf. ad Philonis Op. p. iii.

c 4

( 40 )

wlien lie was fcnt to Rome, he was but fixty four, when Saint Peter and Saint Paul fufFered martyrdom. lie might therefore very eafily have h^ad, if not an intim.acy, yet an acquaintance, v/ith them and their difclples, and have read their Epitlles.

But the chief proof, that he had perufed Xome of the Books of the New Teftament, or at leafi: had convcrfed with fome of the fjrft converts to Chriftianity, is to be drawn from his writings: in which, as I have fliewn, are many articles of great confcquence to be found. A perfon, who f})eaks of the Word of God, as the So7i of God, his Firjl- begotten-, the Shepherd ofhisjhck, thtftcond Great Caufe, the Image cf God, the Mediator bctiveoi God and man, the Great High Pricjl mentioned by the Pro- phets, the Creator of all, that was created \ who fpeaks aUb of Redemption, and — Avrca Ko(.i cru^g-^oc — the Price of Redemption, and of the Perfon, by whom it was to be procured, and by whom we arc finally to attain to (^i^ur^v ocl'Siov) ever la fling life: I fay, who- ever was acquainted with thrfc do61rines,

could

( 41 )

could be no ftranger to Chrift and Chrlftia- nity. Eufebius therefore very juftly obferves, that Philo muft have had in idea fome of the fir ft preachers of the Gofpel, and the doftrincs tranfmitted by the Apoftles them- felves, when he wrote thefe things. But this is not fufficiently precife : for he had not thefe truths tranfmitted. He lived in the time of the Evangelifts and Apoftles; and obtained his knowledge from them, the fountain head. And that he entertained a favourable opinion of the Gofpel, w^e may judge from his filence: for though a Jew> and, as one in confequence of it would fup- pofe, not a friend to Chriftianity ; yet, when there are many opportunities afforded, he never fpeaks againft it. And we have feen, that he borrows many effential truths, which could not have been obtained from any un- converted people of his own nation. At the fame time it is to be obferved, that though he lived among Chriftians, and was acquainted with their do61rines, yet he never mentions them ; nor does he ever take notice of Saint Mark, who prefided in his time over the church at Alexandria.

Yet

( 42 )

Yet fc) much was Philo beholden to them, tliat wc may read in him the opinion of the Apoftles, and the doftrincs of Chriil him- fclf, about this efTential article of our behef. And that he had opportunities of informa- tion is plain. For if he were, as the Editor thinks, antecedent to Chrirt: in refpect to his birth, it Is very manifeft from his own evidence, that he furvived him: for in his Treatife, about which we are concerned, he mentions, as I have fliewn, the death of Claudius. He was therefore alive tlirough the whole courfe of our Saviour's refidence iipon earth ; and furvived him feveral years. This fliews, what room there was for intel- ligence; of which, it is plain, he availed himfelf. He was a Jew, and a follower of Plato. But what he fays of the firft-born Son of God, the Creator of all things, the linage of God, tlie Mediator, tkc. was paft the apprehcnfion of man. Neither Plato, nor the Stoicks, had any thing fimilar ; and even the Jews had nothing adequate to the precife truths, which he difclofes. He cer- tainly has adopted fo much from Chriftia-

nity.

( 43 )

nity, that Photius fuppofes, that he was a profelyte, but relapfed. For this however we have no evidence : on the contrary, Philo intimates through all his works, that he continued in the religion of his fathers.

Such is the atteftation of Philo Judeuss which mufl: be efteemed of the greateft con- fequence. For he lived in the time of our Saviour, and of his Apoftles : and their dovSlrines he has manifeftly borrowed. They are not confined to any particular part of his works ; but are to be found in different treatifes: and I have produced them in his own words to the reader; and much more I might have produced : but thefe^ to which I have applied, feem fufficient. His evidence is plain: and though he was in general much given to abftrufe and myftical notions, yet in thefe inftances he is perfeflly precife, and clear; and fpeaks without difguife the opinion of thofe, from whom he got his inform.ation ; and affords us fometimes the language, as well as the fentiments, of the Apoftles. i\s he lived fo near to Judea, and

Ihews

( 44 )

fiievvs in his writings, that he was born in thofe parts, h.e may have borrowed fome of thele doctrines from a ftill higher fourcc. As this, though probable, is not certain, let us abide by that evidence, which he gives, wbiCther he obtained his knowledge from one, or many. That it was borrowed at the firft promulgation of the Gofpel, is manifed ; and the great truth, which I'efults from it, cannot, I think, be controverted*

THE ACCOUrs-T OF THE LOGOS, OR WORD OF GOD, IN SAINT JOHN.

We have fccn, tliat the Hereticks above- mentioned would not allow, that Chrift came upon Ccirth in a hun^an flate : and rhilo by his particular filence fcems to think, that he did not appear at all. This denval of our Saviour in the flefh'I have flicwn to have been of a very dangerous confequence ; and rendered the fufterings of Chrift, and his death, arid pafTion, together with all the blcfiings which were to enfue, abortive and

ineffeftuah

( 45 )

inc3e6lual. Saint John therefore, in whofe time thefe bafe notions began to fpread, took early care to remedy this mifchief, and to flievv the human, as well as the divine, na- ture of the Meffiah. And as PJato and his difciples, and the Jews hkewife, before the time cf Philo, ufed the term Logos to ex- press the 'Word of God', Saint John adopts

the

' The word Aoyo? in the original is n^l^ and T'h*^ — Dober and Malat: which the Helleniftic Jews wcry pro- perly trandated Aoycg, the Verburn of the Romans. It occurs as a Perfoi., the Angel of the Covenant, in fe- veral parts of the Greek Verfion . — ^,.c;^^. ^^ ,;,e,,, ^„

Aayav afva, to At^yiov th Kv^ia, Pfalm CV. iq.

A'TT^TtiXi Tov Aoyov ccvre^ y.ott iocaaro xvra^. Pf. cvii. 20. He/cnt his JVord and healed them.

Ek rov ctiuvcc 0 Aoyog an ^la^E^st ev rco a^avu. Pf. cxix. 8q.

In Wifdom — 'O 'njuv'voh.cty^^ cH Ar,yo^ cfir' h^cc.ccv hv. Uyu^y (lege ev.gVv) ^^^tAc-i^v — n^ ^=.-0. T'/,? oA.%.^,- r,}.ccro ^yr,^,

C, xviii. 15.

The Patriarch Jacob fpeaks of the Word under the name of God's AngtL-The Jngcl, ivhkh redeemed me from all c-oil. Gen. xlviii. j6.

The iMemra of the Chaldee Paraphrafts.

( 46 ;

the fame: and by his fuperiour doclrin^ tries to remedy their miftakcs, and to enforce the truth. This he performs moft clearlyi I think, and moft fatisfaftorily, in the firft chapter of his Gofpel.

SAINT JOHN S GOSPEL, CHAP. I.

" I. In the beginning was the Word, and the Word was with God, and the Word was God.

2. The fame (Word) was in the beginning with God.

3. All things were made by ' it (the Word)

and

' Our veiTion renders the word auT«, hivi^ and this Is the proper meaning. But I have ufed the word :"/ ; be- caufe fcveral have rendered the original in this manner, in order to get rid of a difficulty, which embarrafled them : as they wanted to prove, that by the If'^ord was meant no Per/on, But fo plain is the text, that tranflate the word cither way, ftill a Pcrfoti muft be figniEed: and the truth cannot be evaded by tliis artifice.

( 47 )

and without it (without the Word) was not any thing made, that was made.

4. In it (in the Word) was Ufe: and the life was the Light of men.

5. And the Light (of the Word or Logos) fliineth in darknefs, and the darknefs com- prehended it not."

The Apoftle then by an apoftrophe intro- duces the perfon, who was the forerunner of Chrift, and who firft declared him to the world.

*« 6. There was a man fent from God, whofe name was John.

7. The fame came for a witnefs, to bear witnefs of the Light (the Word), that all men through him might believe (ia the Word);*

Concerning the Perfon, of whom John Ixire witnefs, there can be no doubt: and

con-

( 43 )

confequcntly it is very plain, who is meant above by Life, and Light.

'* 8. He (John) v/as not that Light (the Word), but was fcnt to bear witnefs of that Light (the Word)."

Had the Word, this Light of the world, never appeared in the fle(h, or had the Word been the phantafm of Bafilides, and the Valentinians, this caution about Saint John would have been quite unneceffary. The Baptift could never have been taken for a phantom. It therefore niuft be a perfon, a human being here fpoken of, and with whom he is contrafted.

*' 9. That (Word) was the true Light, which lighteth every man, that cometh into the world.

10. It (the Word before mentioned; the Liglit, of which John bare witnefs) was in the world, and the world was made l^y it (the Word), and the world knew it not:

(knew

( 49 )

(knew not the Logos, the Word of light, and life);'

We have here the two natures of Chrift plainly alluded to. His heavenly chara6ler, as Creator, and his humanity are both fpe- cified. And though I make ufe of the word ity which is not properly applicable to a perfon, yet we Ihall throughout find, that a perfon is fpoken of.

11. "It (the Word, the Light of the world) came unto it's own; and it's own (in general) received it not..

12. But as many as received it, (the Logos or Word) to them it gave the power to become the fons of God, even to them that believed in it's (the Word's) name.**

Who could give this power to become the fons of God, but the Son of God, who was with God, and was God, by whom all things

D were

( 50 )

were created ? — ' o Sevreoog Qbo;, og eg-iv stcbivis hoyoq — the fccond Divinily of Philo, which is the Word of Gcd — * ukuv 0e», il i a-vf^Trug 0 ytotr^oq £Sr,f/,iiioy£iTo — that Image of Gody by whom the whole world was created — the fame, who forgave fins. It is therefore ma- nifeft, that however the terms irog and ocuTog may be rendered by particular perfons, the artifice will avail little -, for a Perfon is ma- nifeftly fignified.

All this is furely vciy plain /and an ar- ticle, to which every unprejudiced peifon mutt accede. But it is faid to be a myfteiy. True. But what is this myftery, but a di- vine truth, which we could not have known, but by information ? Take away the fan6tity of the objeft, there will be found as much myftery in the freezing of water, when told to a perfon, w4io never beheld it; or in the pro- perties of the magnet to one, who had never before heard of them. Our faith upon thefe

occafions

^ Philo apud Eufeb. Praep. Evang. L. vii. C. xiil. p. 323. ' Philo dc Monarch. L, ii. V. ii. p. 225.

( 51 )

occafions depends upon the credibility of the informer. If the inteihgence comes from the mouth of truth, we mud beheve it; or we a6l contrary to reafon. And there would be no difficulty in this cafe, were it not for the pride, and prejudice of men. Therefore this pofitive and determinate evidence, which cannot be fet afide, they try to extenuate, and foften; till by refinement they reduce it to nothing. But ftill there are other myfteries, or elfe the Gofpel muft be given up. We have an inftance to this purpcie afforded us by Saint Matthew, who gives it in the very words of our Saviour. * All things are delivered unto me of my Father: end no man knoweth the Son, but the Father : neither knoweth any man the Father^ fave the Son, and he, to whomfoever the Son will reveal him. We find, that the myftery of the Son is like the myftery of the Father: which myftery of the Father, however certain we tnay be of his exiftence, muft be efteemed the greateft that can be 3 far beyond our conception. And to the knowledge of thefe

myfteries

' Matth, xi. 27. J> 2

( £2 )

niyrtcrics no man can of himfclf arrive Had Chrlft been merely a man upon earth, there could have been no fuch myftery; confequently no difficulty in obtaining an immediate knowledge of him. And he accordingly, as a man, was known to all about him. But additionally to this he had in his nature fomething heavenly and fupe- riour, his Divinity known to the Father only; therefore not to be difcovered by man, w ho can only know it by divine revelation.

In rcfpeft to the Divinity of our Saviour there is one paflagc in Saint Paul, fo plain and determinate, that I fliould think every reafonable perfon muft neceflarily give it his alTent. The Apoftle is mentioning his zeal and beft wiflies for fome of the profelytcs to

the Gofpel, and adds — 'iva, sra^ccKXyjSccG-iv at Koc^Oioci avTuv, cr'Jiu,QiQoc(r6evTcov £v oLyairy]^ y.oh st; uruvTo, 'utXmtov rr^g Tu-XrjooCpooiocg rvjg cvveo'Ecogy ug t7nyvci)(riv ra i^vg-yjom ra Qea, koci Uocroog, koci t» Xf/f». ' T'hat their hearts jnight be comjortedy being hut together in kve^ and unto all riches of

the

' Coio/r. ii. 2.

( 53 )

the full ajfurance of imderjlanding, to the ac- knowledge me?2t of the myjlery of God ^ and of the Father^ and of Chrlfi, This latter part is neither here, nor in the Roman verfion, proj)erly tranflated. Hence the purport of the Apoftle's information is in great meafure ruined. The words — ty,v sTrr/vuTiv m f^vg-Tj^oi T» Qsa, Kcci UccT^og Koii T» x^ig-a — fhould be ren- dered— to the knowledge of the myjlery cf Gody

BOTH OF THE FATHER AND OF THE SON;

or n^ore fully — both of god the father, AND of god the SON. This is the true purport of thefe fignificant terms, if there be any certainty in language: and I fhould think, that upon due confideration it could not be controverted. The Divinity of our Saviour is here clearly afcertained: and his connexion with God is very juftly called a myftery : for it was a truth not to be dif- covered by man. Flejh and blood could not have revealed it, Chrift in this paflage is not only mentioned with God, but as God — that Chrift, who is over ally God blejfedfor ever, QBog iXjXoyyirog etg rag utoovocg.

OF

* Rom. ix. 5. D 3

( 54 )

OF THE THIRD PERSON.

If the Divinity of our Saviour be fatis- factorily proved, and we are afTured of the fecond Perfon, the Son of God, the third follov^s of courfe, and cannot but be ad- mitted. When our Saviour gave his lalT: command to his difciples, and ordered them to teach all nations^ baptizijig them in ike name of the Father, and of the Son, and of the Holy Ghoji,^ we cannot fuppofc, that, on fo folemn an occafion, after mentioning two Perfonsj he would thirdly mention along with them, and cxadly in the fame manner, a mere mode, or attribute, and that too an attribute of one of thofe perfons. The facred Writers could never wifh to perplex the world, much lefs to millead thofe, to whom they addreffcd thcmfelves. And therefore, if tlic Holy Spirit did not, as a Perfon, cxifl:, they would not have made it a co-operating agent, nor an agent at all. Yet they fpeak of the Holy Ghoft as the Paraclete, or

Com- ' Matth. xxvlii. 19.

( 55 )

Comforter -, and record it, as faid by Chrift, tliat to fin againft the Holy Ghoft is an unpardonable fin. It is men- tioned, that the Apoftles were * prompted, directed, and furthered by the Holy Ghoft : and Saint Paul mentions his being con- trouled by the Holy Ghoft ^; and fays, it feemed good to the Holy Ghoft, "^ And our very knowledge of Chrift is faid to be by the Holy Ghojl^ He is continually fpoken of as an Agent, and Perfon: and his influence, gifts, and power, are continually afcertained.5 It is not to be fuppofed, that the Apoftles would have fpoken fo repeatedly of the Holy Spirit and it's operations, if no fuch operator had exifted. They could as eafily have referred thefe bleflTmgs, and this influ- ence, immediately to the Father, and to the Father alone; had there not been a third

Perfon,

' I Cor. ii, 13. If^iich things alfo we fpeak^ ftot in the words^ which man's wifdom teacheth^ but which the Holy Ghoft teacheth,

* A6ls xvi. 6, 7. 5 A£ls xv. 28.

♦ I Cor. xii. 3. 5 Heb. ii. 4.

D 4

( 56 )

Peifon, through whom by the appointment of the Father they were derived. Hence we are ordered not to refift the Holy Spirit,- nor to grieve it, nor to lin againfV it — That Spirit, the Comforter, 'which is the Holy Ghoft^ which was to come after Chrift's death, and to teach the Difciples all things? Our Sa- viour accordingly tells his Difciples — ^^If 1 go not aisjoy, the Comforter will not come : hut if I depart-^ 1 will fend him unto you. Had the Holy Spirit been merely the divine in- fluence, and not a Pcrfon, our Saviour would have expreiTed himfelf accordingly; and inftead of Comforter would have menti- oned comfort, ifigo not, you will receive no comfort : but if I depart, I will fend com- fort unto you. But he manifeflly fpeaks of a Perfon.^

But ftill doubts have prevailed -, and it has been thought extraordinary, that, as

tliefe

» John xiv. 26. - John xvl. 7.

^ The evidences to this purpofc in Scripture are vcr-y numerous ; but I fnall not apply to them any farther j

2»

{ 57 ) thefe articles are of fuch confequcncc, the facred Writers have not dwelt more fully upon them. To this it may be anfwcred, that they are fufficiently explicit, and intel- ligible to any perfon, \vho will ccnfider them without prejudice. The Evangelifts ftudied to be brief and contra6ted. HcncQ we have from them m.ore matter in a fmall compafs, than from any other writers in the world. If there be any difficulties, they are to be furmounted : and Divine Providence has afted in this inftance, as in many others. We muft dig in the mine to obtain the ore;

we

as they have been already colle£led, and placed In a proper light by perfons of much judgment and learn- ing. There are alio fome recent publications upon thefe articles, which cannot but give the reader great fatisfadion. Among thefe are tv70 very excellent Sermons by Dr. Eveleigh, Provoft of Oriel College Oxford; alfo a Sermon by the Rev. Mr. Veyfie, Fellow of the fame College; and a learned Treatife by the Rev. Mr. Hawtrey, of Bampton, Oxfordfliire. In the writ- ings of thefe learned gentlemen will be found all the material texts of Scripture, which relate to the prefent fubjea. The Rev. Dr. Caefar Morgan alfo has written a Treatife full of erudition upon Phllo ; which, though he differs from me, deferves to be well confidered.

( S8 )

we mufl labour in the field to enjoy the harveft. A heathen poet has delivered this great truth in a very expreffive manner.

• Pater ipfc colcndi

Haud facilcm efle vlam voluit: primufque per artcm Movit agros, curls acucns mortalia corda: Nee torpcre gravi paffiis fua regna vetcrno.

A Hke labour of the mind, with a fimilar exercife of our faculties, is requifite in order to obtain knowledge, both human and di- vine. And this is the very purpofe of that Being, who confers the bleffing. We muft feek, to find 5 and knock, to have it opened. From difcoveries hence made, we learn what a number of latent truths are to be found in the Scriptures. And when thefe upon examination are obferved, they afford more inward i'atisfaftion, and are more conducive to faith, than if they were fuperficial and felf-evidcnt. They likewife increafe our regard for the Scriptures. For the more we difcover of latent defign and wifdom in an obje6l, the greater will be our veneration,

and the ftronger our faith.

From

( 59 )

From the foregoing difquifition, we may with grief perceive, how perverfe and fickle the minds of men are ; and what contrariety and inconfiilency appear in their leveral opinions. Many of the principal innovators in the firft age of the church would not believe, that Chrift came in the flefli ; and denyed his humanity. In this age it is be- come ^ falhion to deny his divinity: and many, we find, infill, that he was a mere man, with ail the frailties of the fons of Adam. Hence his charafter of the Son of God, and of God, of the Angel of the Covenant, of the Intercefix)r, Mediator, and Redeemer, are totally fet afide; and his miraculous birth efteemed a fable.

THE EVIDENCE OF SOME OF THE MOST EARLY FATHERS.

To the evidence of the Apoftles may be added the authority of the Fathers, who fucceeded them. An appeal however to them, after fuch fuperiour evidence, may feem

^ unnecef-

( 6o )

unncceflarv. But as it has been by fome thought, that the writers in the firll: Jtras of Chrifiianity have nothing to this purpofe, I will proceed fomewhat farther, and fhevv, that they afford much intelhgence upon tliefc articles, and of the greateft confe- quencc. To this it has been urged, that, if any doctrine is not to be found in the apoftohck Writings, no authority of the Fathers can give it a fan6tion. This is very true. But if a perfon through frailty and mifconception fhould imagine, that any article was of doubtful purport, and attended with obfcurity, then the evidence of thofe, who had converfed with the Apoftles and their immediate difciples, muft have weight. And thofe of the fecond century, w^ho came later, are ftill fufficiently early to have their opinion admitted : more efpccially, if they are unanimous, and wrote before any different notion bad taken place. To this \\e fliould add the fituation of thofe, who at that pe- riod wrote upon this lubjeil:. For from this circumftance an argument of confequence may be deduced, of which I have elfewhere

availed

( 6i )

availed myfelf. They are found to have Uved at fuch a di (lance from each other, that, had any error fo early crept into the church in one region, it could not fo foon have reached to another, much lefs to all. The church of Alexandria had little communication with that of Carthage, and was ftill farther fepa- rated from Lyons. And the profelytes at Lyons had as little correfpondence with thofe at EdelTa, Antioch, and Samaria. The unanimity therefore of writers, thus uncon- nected, fnews the truth of the do6lrine : and if any further proof is wanting, they cer- tainly afford it. The evidence of the Fa- thers will afcertain this truth : which evidence has been quoted more or lefs by various writers under different arrangements. I will however venture to introduce it again, and at large. I will alfo add, what feems to have been omitted^ and place the whole in the moft true and proper light to the very bed of my power.

JUSTIN

( 62 )

OF THE DOCTRINE OF THE HOLV TRINITY. JUSTIN MARTYR.

lie fays, that the Chriftians were reputed Atheifls 'y and confelles, that they were really lb in relpeft to the gods of the Gentiles —

^ ocXX a-x^i T'6 oiXi^Seg-ocm J %oct liotToog StJCocioo'VVYig KOit (Tu(pDoor\jV'/ig ycoci ruv ocXXuv aosruv, ocvBTTif/^tJcru re zccziccg, Ge<i, AAA saeivov rSy x,c6i rov uroc^ ccVTH vlcu sXOovTcc Jcxi SiSoiPccvroc rjf/.ccg ravrcCy y.sct rev rc:)V aXXtcv eTTOjXcVuVy Koci s^of^anfjievcov, ocyoc9uiv AyyeXc<)v g-pccrcv. UvB'jy.cc re to -sroofpTjnicoy (TsSo^ fieScCj zoci 'uroo(ricvviifji£Vy Xoyco Kcct a.X7}9cioc rifjicovng^ Koci 'cTocvTi fS'^Xof/^evid fjLccOiiVy cog edioxxSyifJ^Bv, a:p- Sovcjg -uTccoxSi^ovreg, But li'C are not Atheijls in refpeB to the mojl true GoJy the Father of all rigbteciifnefs and wifdo?n> and of every other virtue, without the leafl mixture of depravity. For we reverence and worfnip both Him, and his Son, who proceeded from Him -y and who afforded us this Iznowledge (of God and Chrift), and afforded the fame to the whole hojl of his excellent mef-

fengers,

» Apologia prima, p. 47. B.

( 63 )

fe?igerSy the good angels^ who mini ft er to Hi my end are made like Him, We likewife reverejice and adore that Spirit^ from which froceedeth all prophecy, affording towards it a true and 7'ational worJJnp, And we are ready to impart freely to all^ who are willing to be injiruBed^ the fame information^ that we have received.

I can give you (fays Juftin*) another proof from the Scriptures (concerning Chrift), that God in the beginnings before all the worlds^ produced from himfelf a certain intelleBual power \ which is by the Holy Spirit (in the Scriptures) mentioned^ as the Son (of God), as Wifdoniy as an Angela as God; and fome-^ times as the Lord^ and the LogoSy or Word. MocoTVotov 06 Koci ccXXo v^iv OCTTO Tccv yooc(pCjcv dcoo'C;)' on, oco^Tjv TtTDO 'STG^TUV TCt)V KTic^UTOov 0 GBog ys^ yivv'/iKB cvvoifjiiy riva, 6^ lavr^ XoyiKYiVy ^ng kui coPcc zvom Crro ns 'urvBVfJLO.rog th uym icocXuTcx.iy TtTore Je Tio^, ts-otb Se lo(pioc, istotb Se AyysXog^ isrore Se Qsogy 'stots Je Kvowg, tccu Aoyog. Juftin Martyr was born in the beginning of the fe- cond century foon after the death of St, John.

' Dialog, cum Tryph. p, 159. E.

ATHE-

( 64 )

ATHENAGORAS.

Athcnagoras complains of the fame unjuft accufation: and he fays — How iniijl any body be aflonijhcdy when he hears us accufed of AtheiffHy ivho acknowledge God the Father^ and God the Son, together with the Holy Spirit -, a?jd maintain their power comprehended in iiniiy-i and their difference in refpeB to perfon^ ality and order. I give, what 1 think, is the true purport, which fometimcs cannot be exprefled, but by a periphrafis. I'he original is, as follows. ' T/^- \iv ax, ocv ccTro^yja-octy Ae- yovTccg Qeov ITargpa, x,cx,i vtov Qeov, tcoci isrvtviJLCc uyiDVt SsiKvuvTOig ccvrcov Koa t'/;v £v tv] evua-ei cuvocfjuv^ xcci TY,v £v TYi TccPet SioiioBG-iVy ay,acroig AQeag ycuXa^ fjLtv'dq ; He had before faid — sgiv c vlog m Qea Aoyog ra FiXtdo; ev icsoc koli EveoysiK. XlDog ccvra yap kui S! ccvm wuvtcx, ByBvero, Ivog cvTOg TH UocT^og koci tv u/y.* l^he Son of God

is

' Legatio. p. 287. C. * Ibid, page 286.

( 65 )

is the Word of the Father ^ the fame in compre^ henfioit^ and operation. For through Hi?n^ and by Him were all things created \ the Son and the Father being one. He then mentions, that it is the duty of man to confider this myf- tery — Tiq 77 tm uruihg isr^og rov Ucctb^oc ivoTTj^y Tig 7} m TloiT^og 'sr^og tqv vlov ycoivuviccy n to Uvevf/^oCy Tig 17 tcjv too-htcov svcocrigy ycott SiocioBcrig Iv^l^^vmy T^ nvBVf/,oiTogy th Uai^og, th UKToog-^-' What is that unity between the Son and the Father \ and what the communion of the Father with the Son : Alfo to fearch — What is the Spirit: and to confider — T!he Ufiion of thefe wonderful Beings^ afid their difference^ when united, the Holy Spirit^ the Son, and the Father.

THEOPHILUS.

( 66 )

THEOPIIILUS OF ANTIOCH.

He mentions, that the Word proceeded from God before the worlds; and that all things were created by him. Tutov tov Aoyou

KTyiV VTTH^yOV TCCV 1)77 OCVT'ti ySySVTJ^BVCCVj KOCl Oi

aura tol wccvtk -srsTToiVtKBv,^ This learned Fa- ther was, like many others, too much tinc- tured with the Platonick philofophy, and alfo with a degree of myfticifm, which began very early to prevail In the church ; yet he fpeaks to the purpofe. Ka/ ul T^stg YifM^xt

TDTTOi eia-iv TTjg Taiocoog^ T'd 0£5^, koci th

Aoyii uvra, Kctt rrjg 'Lo(picx.g qlvth. Tbeje three days (of the creation) a?'e T'ypes of the T'riaSy The Father^ the Son, and hh Spirit ofWifdom. Though he is in fome places much too fanciful in his illuftrations, yet he affords us the fenfe of the church in his time about this great article of religion : and he wrote about the middle of the fecond century.

* Ad Autolyc. L. ii. p. 355. B.

'^ Ibid. p. 360. E.

TATIANUS.

( 67 )

TATIANUS<

This learned Father was fomewhat ante- cedent to Athenagoras, and a difciple of Juftin Martyr ; in whofe time he became a convert to Chriftianity. He fpeaks of the

Word, as — sayov 'ZtTocaTOTOTCov r» Uocr^og -— tbe

fit^Jl inftance of the produBive power cf God.

TeyovB ^s koctcc f.ts.oia'iJioVy i^ Ka.T aTrcKOTTTjv, This

was effeBed by a divifion, but without fepara-

tion,^ T\iTOV iCfJitV TH KlCfZH TVIV C/.O^YiV. Wc

know that he was the head and origin of all things, *0 ^.zv ^v Aoyog isrpo Trjg rcou uvSocov TiotTocG'KV.ri'iq AyyeXoov ^vjfjLi'dpyog yiveroci. 'The Word before the formation of man created the angels in heaven, *0 Aoyogy kcct eikovoc Geis ys- yovug — the Wordy which was the image of God, ^

' Orat. cont. Grsecos, p. 247. ^ Ibid, p, 249.

E 2 IRENi^lUS.

( 63 )

IREN^US.

lie is fciid to have been born in the reign of Tnijan, towards the beginning of the fecond century. Some think, that he was not quite fo early. It is certain that he had been a difciple of Pothiniis; and alfo of Polycarp, who had been a difciple of Saint John. The former he fuccecded as bifliop of Lyons, where he afterwards fuffered martyrdom. •

Ke mentions the unity of the Holy Spirit with Chrift, and at the fame time their unity with the Father — rr/^ -nr^og ccXXyjXng

afjiccy y.oa T%v w^o; rev TLccrsoa, lvoo(riv,^ He

fpeaks of Chrift as the Son of God — Solus vere Magifter Dominus nofter, et bonus vere Filius Dei . . . Vcrbum Dei Patris ;^ and fays, that he always was with the Father — Filius Patris . • . qui ab initio eft cum Patre.^

always

' Advcr. Hjercf. L. i. p. 39, 1. 30.

■» lb. L. iii. p. 247. 3 lb. L. iv. p. 333.

( 69 )

— always one and the fame God — femner eundum Deum ' — Deus, et Dominus, et Rex asternus, et unigenitus.'' Very nume- rous are the proofs to this purpofe, which may be obtained from this refpe6table writer. I fliall only mention an obfervation, which he veiy juftly made — that neither Chrift himfelf, nor the Holy Spirit, nor the Apof- tles, would have declared a perfon, who had no title to divinity, deter minately and abfo- lutely God, w^re it not founded in truth.^ To thefe may be added* his words in another place. Vere igitur cum Pater fit Dominus, et Filius vere fit Dominus, merito Spiritus Sanftus Domini appellatione fignavit eos. And he has fhewn, that the Spirit of wif- dom, which gives this teftimony, was Lord alfo. By their co-operation all things were made. Unus igitur Deus, qui Vcrbo ct Sapientia fecit, et adaptavit, omnia.^

^ Adv. Haercf. L. Iv, p. 364. ^ lb. L. lii. p. 249.

3 lb. L. iii. p. 2c8.

"^ Ib» L. Iv. p. 33 r. See alfo p. 380, 1. 2.

E 3 CLEMENS

( 70 )

CLEMZNS OF ROME, AND CLEMENS OF ALEXANDRIA.

Clemens Romanus was of the firft cen- tury, and fo early in It, as to have converfcd with Saint Peter, and other of the firft Dif ciples. He has tranfniitted a brief, but very comprehenfive, account of his faith; the fame undoubtedly, which he had from his great

Mafters. Ovx *^voc ©sou b^oj^bv^ y.cci hoc Xoig-ov, ytou Iv wvBVfj.cc • » • TO b^x^Sbv B(p v.i^Lccg ', Have ive not One God^ One Chrijly and one Spirit^ ivhofe divi?2e influence is poured upon us ? ^

Clemens of Alexandria fucceeded m time to thofe above, and preferved the fame doc- trines : and he fpeaks of Chrift, as the Logos,

and fays — *H ^sv yua m Qbh bikuv 0 Aoyog ccvTHj Koci vlog TH Na yv%(Tiog o ©Biog Aoycg — For (be J Ford of God is the image of God: and that Holy Word is the genuine offspring of the

Divine

* Epift. ad Corinth, I, Sc^5l. xlvl. p. 174.

( 7^ )

Divine IntelkB} He in another place men- tions the Tfi^s- 'ky^oc^ the Sacred Trias, and Ipecifies the Father, Son, and Holy Spirit.*

tertullian: and the opinions of the ancient

PHILOSOPHERS.

Tertullian was later, than any of the writers already mentioned^ and is fuppofed to have been converted to Chriftianity about the year 196, He corroborates their teftimony; and {hews that the fame dodlrine, which prevailed in the eaft and weft, and at Rome, was maintained at Carthage, where he was born. This is fliewn in the account, which he gives of this myftery. Quod de Deo profeftum eft, Deus eft, et Dei Filius, et Unus ambo : ita ct de Spiritu Spiritus, et de Deo Deus.^

— Hie

' Cohort. V. i. p. 78. - Strom, L. y. V* ii. p. 710,

3 Apologet. p, 20.

E 4

( 72 )

— Hie (Chridns) acceptum a Patre munus effudit Spiritum Sanctum, tcrtium nomcii Divinltalis, et tcrtium gradum Majeflatis . . . et deduclorcm omnis veritatis, quse eft ia Patrc, ct Filio, ct Spiritu Saiiclo fccundum Chriftiaiium facramentum.'

Thefe truths, he fays, were in lome degree known to the Grecian phllofophers. Apud vcPcros quoque Sapientes, hoyov, id eft, Sermonem, atque Rationem, conflat artifi- ccmvideri univerfitatis.* They certainly were not totally ignorant of this truth. But they refined upon it, and introduced Matter^ as part of the Trias, and as eternal. From the account given by Diogenes Laertius of Flato, one would imagine, that he allowed only

two fir ft principles. ^ Ai;^ l^ rorj -uruvruv arrg-

yopBVEii yccii AiTicv. Pinto dtxla7'cdy that the iivo principles cf all things were Gcd and Matter, which he JlyUs the Mind, and the effi- cient Caufc. But others give a better account

of

'^ Adver. Prax. p. 518. ' Apologet. p. 19.

J Dio^. Lacrt. L. iii. V. i. p. 206.

( 73 )

of Plato's opinion. ^ rccvra oi rov nXxTc^i^a

yaClVy BTTi T2 TOV OSVTDOV AiTiOVy KCCi TOiTOV TTjV Ttf

Koo-fjL^ '^vxvV' The fame was exprefied under different names, of which Plutarch affords

an example. ^ ICoycocx^Tvig locpoovic-ycis A6r,voiiogy KCCI UXa.TCf}V Aoig-covog A^Y^voLioq .... Toziq uoyjzq^ Tov BeoVy ryjv 'tXtjv, rr^v loeav, TFe find that Socrates y as well as Plato, be Id three Princi- ples ; which are /lyled, God, Matter , and Idea, This laft is explained by Plato fomewhat differently. ^ \i os iSecc, swotj^jccc t'^ ©sj?, ottc^ CI. ^oLo^ctDoi Aoyov sicTjzcca-i ra ©sfcf. T'he Idea is the IntellcBy or JVifdcm of the Deity, which joreigners call the Logos, or Word of God^

Juftin

' Eufeb. PrjEp. Evang. L. xi. C. xx. p. 541.

''iTTofocacUf rr,v ra Seta 'zn-^oeAOai' ac-iccvy nvsn oi rov ^iv oivutxtu Qeof 'Tclyacdov' iJ(,Br ocvrov as y.xi ocvrB^r,v rov or,[jnii.-^ycv' r^irov ai x«» rm rn

Ko7uii ^/tX'"' Cyril. Alex. cont. Jul. L. i. V. vi. p. 74, - De Placltis Phllof. L. I. p. 87S. 3 Clem. Alex. Strom. L. v. V. ii, p. 654.

( 74 ;

Juftin Martyr makes the Trias of this philolopher to contain. — * Obov, kch 'txtjv, k^u E/ Jif — Gc^j Matter^ a?id Image or Refcmbla?ice, the fame as Idea. In moft of which exam- ples, as I faid before, Matter is introduced as a firft principle, and eternal.

The doftrines, which we have been con- fidcring, \vere not the difcoveries of Plato, but ORIGINAL TRUTHS,^ differently modified and mifapplied by him in his writings. He intimates himfclf indeed, that they were not his own — ci l2cc^Gu^ci si^ViZo^G-i, Let us then inquire, from what fource he derived them. Now, there was no nation, to w^hich he had acccfs, and from which alfo he could have obtained them, excepting the Jews. It is

true,

eto», xai' 'YA»;5-, v.ai Et^o,-. Cohort. p. 12.

Alex. Strom. L. i. V. i. p. 419. See alfo p. 60, 176,355. hyuaa^ J Eufeb. Prxp. Evang. L. xi. p. 534, and 54.0.

( 7S )

true, that even this people had no perfect and prcclfe knowledge of thefe articles ; yet, they had fufRcient to improve heathenilm, and to inftru6l the divine Plato. And whereas he fays, that, v»hat he exprefled EvvoyijjLa.y or Intelle^^ foreigners {li Boc^Scc^oi) ftyled Aoyog, or the Word, or Reafon, none but the Helleniftick Jews could have given it this appellation. For I imagine the mean- ing of Plato to be, when he mentions — oyrea Ci BccpQocooi Aoyov sioTjzcca-i — that the people, to whom he alludes , expreffed it literally by this nam.e. No people, but the Jews, had any knowledge of a fccond Divine Being of fo high an order and charafler : and none but the Jews in Egypt coidd have rendered in this manner Aoyog. That they rendered it in this manner may be {een by the Greek verfion of the Bible. For though this verfion was not made till after the time of Plato, yet we may reafonably infer, that the term PFordy as a Perfon in Scripture, was ante- cedently thus exprefled by the Helleniftick Jews in thole parts,

THEIR

( 76 )

THEIR EVIDENCE. OF GREAT COx^SEQJJEN'CE.

The Platonifts, and other Philofophcrs, who admitted thefe truths, were not uniform in their defcription, nor confident in their explanation. However, when they Tpeak of a Trias, which confifted of Three oifX':'y or original ruhng principles 3 and when they defcribe the Firft, as Gco^, God, the Second as ^ag, Reafon, the fame as the Aoyog, or divine JFcrd -, (which they fometimes do) and when they add a Third co-exifting Being, which they ftyle lopc^, ^ux^i t^ Koa-i/,^, JDivi?2e Wifdom, the Scul of the ii:orld, they adopt articles of great confequence. We Inow too well, how fuch a belief in thefe times is oppofed, and denyed, as impious, and idolatrous, and contrary to religion, and reafon. Yet the perfons, of whom I have been fpeaking, embraced them, as foon as they had iiny knowledge of them, and faw their propriety and truth. And who were they, who ga\c this fanclion to the 3 doctrines

doiSlrlncs above? Some of the wifefl: men, that the world ever beheld 3 who laboured moft after true fcience ; and made the greateft advances towards virtue, and the knowledge of God. We have no inftances of the powers of man, unaffifted from above, proceeding fo far. They faw a fitnefs and propriety, v^^herc it is now denyed. Of this illuftrious band I fhall mention only four; Socrates, Plato, Ariftotle, and Zeno. If Philo Judeus went beyond them. It was, becaufe he applied to a more ample fource of divine knowledge, afforded by a later revelation.

We have feen, that, from the time that this revelation took place, that is, from the time of the Apofcles, to the end of the fe- cond century, in whatever region a Chriftian church was eflablifhed, a Sacred Trias was univerfally admitted. Hence I make this inference, that, if an error of this fort had arifen fo early, yet it could not equally have prevailed in fo many remote parts of the world. And I proceed further, and am per-

fuaded,

( 78 )

fiiaded, that this doctrine is fo little obvious to the notions of mankind, that it could fcarcely have been deviled by the fancy of man ; and if devifed, ftill, as I have before laid, it could not have been fo univeiially propa- gated. It has now prevailed forages: and we receive and maintain it, not in confequence of any private and partial opinion 3 but becaufe it is accompanied with, and enforced by, a divine fandlion; and has the uniform fuffrage of the v/ifeft of men, who have alio tranfmitted it to us. We may be certain, that there is in it notliing contrary to reafon, by thofe great mafters of reafoning among the Grecians fo readily adopting it. PJiilo went far beyond them, as he liad better opportunities of information. Though no friend to Chriftianit}', he has admitted moll of the principal doclrincs, which relate to the two charafters of our Saviour. And though he in fome refpects mifapplies them ; yet he plainly admits, and maintains them. lie was followed by thofe, who fucceifnely belonged to the fchool of Alexandria: fucli as Plotinus, Porphyry,

and

( 79 )

and Proclus. They were men of great learning, and bitter enemies to Chriftianity j yet maintained the do£lrines above. Thefe they borrowed, not from Plato, nor Pytha- goras ; whofe knowledge of them was limited, imperfeil, and diffimilar; but from the Gofpel itfelf, where only they were fo amply to be found. Thefe, though be- yond human apprehenfion, they admitted, becaufe they thought them divine truths, and confiftent with reafon.

They have been likewife maintained by fome of the mod learned among the Jews ; however implacable enemies they might be to Chriftianity. The do6lrine of the Meflias they admitted; and mentioned him, as the Word of God, and as God, antecedent to angels, and before creation. This appears from their Targums, and other Rabbinical writings : of which ' P. Galatini gives a large

account.

' P. Galatini dc Arcanis Cathollcae Verltatis, L. i. C. iii. p. 8. L. ii. C. i. p. 41. E. L. iii. C. v. p. 118. L. iii. p. 136. E. L. ii. p. 47. B. 49. F. For a fight

of

( 8o )

account. Hence we learn, that thofe myf- terious truths concerning the fccond Peifon, which in thefe times are rejecced by many Chriftians, as impious, and idolatrous, were allowed by the very people, who were the greateft enemies to idolatr}^ and who always fhewed themfelves the mod: hoftile to Chrif- tianity and the Gofpel. They maintained them, as being, when made known, confo- nant to reafon, and as having the fan6tion of the Scriptures.

of this Treatifc, from whence I have made thefe infc- ^, rences, I am indebted to my moft learned and excellent Friend, the Lord Bifhop of Salifbury.

^\^^^i^^

PART

R T IL

PARTICULAR DOCTRINES MAINTAINED BY PHILO.

FROM HIS OWN WORDS.

^=^^^^^^s^

OF THE IMPURITY OF OUR NATURE.

(TKTjvi^v ld^v(roc(r9oct to Aoyiov, Ivoi g;^w^£y ^j kcc^ 6x^6'/j(rof/,e9oc, BKyt^otfJiBvoi kcci u7roXii(rccfi£voi roc

KCCTOi^'^UTTDilVOVTOC TlfA^OOV TOV u9XlOV^ KCCl ^V(TKXSiOtg

For

' Quis Rer. DW. Haeres. Vol. i. p. 488. 1. 44.

F

( 82 )

For the Scripture informs iis^ that it pleafed God to fix the taheriiacle of his oracle in the midfi of our impurities ; that we might have an opportunity of being cleanfcd-, by wajloing away all thofe fordes^ with which the wretched and bafe conftitution of man abounds.

He feems here to allude to a paflage of Saint Paul, who mentions the High Prieft, that is fet on the right hand of the throrie of the Majejly in the Heave?ts — J Minifier of the fan^uary^ and of the true tabernacle^ which the Lord pitched, and not ?nan^. . . Which food only in meats, and drinks, and divers wajlnngs, and carnal ordinances-^ and which in the Book of Wifdom is ftyled — a refcmblance of the Holy T'abernacle, which thou hafi prepared from the begi?inij2g^

' Heb. viii. i, 2. ' Htb. ix. lO.

3 Wifdom ix. 8.

OF

( §3 )

OF THE INSUFFICIENCY OF MAN WITHOUT DIVINE ASSISTANCE.

He had been Ipeaking of ttjv kcc6cc^(tiv ttj^ ^^X'^^^ i^^ purification of the foul, and then

adds UrOC^OtX'^^^yTUq TU 9-g^ to (pCCiSoVVSlU, TCXi

f/.f}d67roTe P0f/,i(rocvTOig Uocvag sivoci eocvrUg uvbh Qsiocg e7ri(poo(rvv7ig rcov jCTjXtSuv avccfjceg-ov ex,vi]^cci tcoci octto- X^(roii fiiou^ — Which foul we miift leave to God to brighten 3 and by no means think, that we of our f elves are able without the grace of God to waflo and cleanfe our mortal frame from the fpots and Jlains^ with which it abounds.

He enumerates in another place fome of the moft crying fins — f^oixsiocg, civ^^o(poviocg, KXoTryjg, VffBvdo^oi^TU^iagy 'eTriBufJciocg — ufJLuorviiJLocTot' — The crimes of adultery y murder, theft, bearing

falfe witnefsy evil concupifcetife — offences in

general.

* De Somniis. V. i. p. 662. 1. 37.

* Quis Rer. Divin. Haeres. V. i. p. 497. 1. 22.

F 2 OF

( 84 )

OF PROPITIATION.

He fpcaks of propitiation, which he ftyles, like ' St. John, Ixcco-fzo^-, and feems to have fome faint alhafions, not only to original fin, but alfo to our renovation through the

Word of God. T«t' eg-iv u(pB(Tig, tut eXeu- 6eDia, TxruvTsXrig 4^f%^^, cv eTrXuvvjSv] tb tu-Xccvov cc7rocrBiO[j,ev7}g, xcci TirDog tyjv uTrXotvvj (pvciv ^b^o^- fjLilcixBvrjgy Kxt btti T\ig ycX^^g BTTocvmo'vjg, isg

BXoCX^Vy ijViKOC XcCfJLTTDOV BTTVBl^ KUt TOtg TiTB^i TCCV

KuXo)v Txrovoig 7}v9bi. Tctb yot^ ocvttjv tuv oc6Xecv ccyccfjiBvog o 'iBoog Aoyog BTtfJiviCB^ y^oag B^oa^BTOV Sag^ kXyjoov uOavuTOV, ttjv bv oc(p6ocoTto yBVBi toc^iv,^ 7his is rernijjion (of fins), this the compleat freedom of the foul: when it gets free from that error i in which it was bewildered^ aiid labours after that bla?nclefs 7iature^ and that happy lot^

which

I John ii. 2. By Saint Paul it is called Ixxrx^iov. — 'Oh ^potOiTo 0 0105 iKoi^x^tov Ota Tr? 'srirtw; iv tw avrts uijxxri . • • o»» rr.v 'wa^iai* tuv 'W^oyr/ovoTC* a{ACt^rr,^otTu:y, RoHl. iii* 2^»

» De Congrcflu. V. i. p. 534, 535.

( 85 )

which it once had, when it breathed virtue^ and Jlourified in good works. Then the Holy Word oj God, being highly pleafed with ifs noble endeavours, honours thefe efforts, and in confequence of them affords it a mofi excellent reward, a title to immortality, and a portion among thofe beings, which are no longer cor^ ruptible. This In the language of Scripture is — Among the fouls ofjuji men made perfedi. Such perfons are in another place defcribed by Phllo, as — Ttav occcijf^ocTcau koci Ssicov woocy^ 1/.0CTUV TcXvj^ovoi^oi^ — Hclrs of fpiritual and di^ vine advantages.

OF A MEDIATOR, AND OF FAITH.

An account Is given In Numbers xvi. 46. of a fearful plague, which enfued upon the rebellion of Korah^ when fourteen thoufand and feven hundred of the people were con- fumed; and more were in danger. But

Mofes

' Philo, Vol. i. p. 482. 1. 3. Alfo p. 473.

^3

( 86 )

Mofesfaid unto Aaron, T'ake a confer, and put fire therein from off the altar, and put on in- cejife, and go quickly imto the congregation, and make an atonement for them. And he (Aaron, the High Prieft) flood between the dead and the living, and the plague was flayed, Philo faw clearly, that this intcrcefTion of Aaron was a type of the mediation of the Great High Prieft, whom he acknowledges to be the Logos, or Word of God.' He accord- ingly in another place gives a very particular charafler of the Divine Word, and his mediatorial power, which he deduces from the hi (lory above. Tw h k^-x^oLyy^Xtd kxi TiroBcr^VTDCTu Aoyu qudzocv e^ocioBTOv bouksv o toc cXoc yevvyjcag •nrocT'/i^, Iva, fjcedo^iog cccg to ysvof>tSYcv

SlCCKDlVTJ TM 'STBTTDLyiy.OTOg. O 6 DCVTCg lyiBTY^g fJLBV

sg-i ra GvvjTiS KrjpocivovTog a,£i zroog to (pBtxoTou, TU-oeG-QsvTTig ^6 TH ^HyBfJLOVog Ttroog to \}7Ty,kccv, AyccXXsToci de sm tyi oudeoc, koci (refxvvvof/^evog ocvtv/j tK^iriysiToci (pot(T'iioov — Kciyco eig-Y}X,eiv ccvoc fxiccv Kvoia y.ui \jvL(£V' are uyivv/iTcg cog o Qso; uv, yrg yvjVYiTcg ug u/^ei,) ocXXoc fjcscog tdv ocko^v, ccix:po^

TtaQig

Pliilo. V. i. p. 562. 1. 13.

( S7 )

TEOOig CfZTjOBV^V, TtTOCOIX, fJLiV TCd (pVTeVCOCVTij UTOOq

-urig-iv m fJUTj (Tv^ttocv occpuvidoci wotb koo. ocirogr^von TO ysvo^y a.KO(riztocv avri ycoc^jL^ sXof^svov' 73-0,00, de rev (pvvTi, Ts-Dog evsXTrig-iou m ^yiTVore rov tXecov Qeov 'STBoiiceiV to idiou soyov, Eyco yoo iiriKmU"

KEVG-Of/,01 TO eiDTjVOlO yBVi(Tlt -STOOO Tii KoSoiDS^U

TJ-oXsfjLUg eyvuKOTog, £io'yivo<pvXoKog osi 0£^/ Ty6^ Great Father of all gave this extraordinary gift to that moft ancient^ and FrincipaU of all Angels^ his Holy Wordy that he fiould Jiand 772id-wayy and feparate the creature from the Creator, I'his Word (the Logos) is accord- ingly the Inter ceffor for mortal man, who is always tejiding to corruption; and he is ap-^ pointed a MeJJenger and Legate from the Supreme Lord to his fubjeBs. T^his office is highly acceptable to him, and he fiews the dignity ofity when he is introduced y fay ingy (at the rebellion of Korah) *' // was /, who food (a Mediator) between youy and the Lord,'' For he is not imbegotten like God 5 nor created lik^ pian-y but a medium between the extremes y

bordering

^ Quis Rer. DIvin. K?eres. V. i. p. 501, 502* pee alfo V, i. p. 689, 690.

( 88 )

bordering upon each. So that, in refpeEl to the Creator y he is able to obtain ajfurance, that he will never ruin, nor rejedl, the race of man ; nor, injiead of order ^ fiff^^ ^^^^ li'orld to lapfe into anarchy: and in refpcB to the creature^ that he may by faith be certified of this truths that the God of all mercies will never 7ieglecl the work of his hands. I therefore, (fays the Word of God) proclaim peace to all the world from that Power^ who 7naketh wars to ceafe 3 from God, who is the guardian of peace. In which pafTage mention is made, not only of a Mediator between God and man, but alfo of a good hope, or confidence in God — -uTDog eveXTTtg-iav, k.t,X. — of an afi'u- rance, of a faith, or truft in the Creator — 'ZB-^og -srig-iv, k.t.x. — grounded on the Medi- ator's interceflion.

OF REPENTANCE, AND NEWNESS OF LIFE.

Thefe, fays Phllo, are confequcnt upon Faith and Hope. AevTe^ocv S^x^i toc^iv,

^ fJiSTCKVOiX

( 89 )

fjLSTuvoice, Kui (SeXrieca-ig '^ — In the next place ^ after hope^ comes repentance of all our finSy and newnefs of life. The like occurs in another place. Mera ^e rviv BXTTi^og viycTjV) ccyccv SsvTSoog Bg-iVi ev u f^erocvoia. ocyuvt^eroci'^^—^fter the I'iBory gained by hope^ ariother conjlitl comes on^ in which repentaiice is engaged. And he afterwards alludes to the feverity of

thefe COnflidls — jt^sra Iz mg rrjg fiBTuvoiug aycovug ^ — thefe Jlruggles of a penitent heart.

In the Treatife de Execrationlbus, he mentions the curfes denounced upon the wicked. But if there be fuch, who repent, and will confefs their fins — of^oXcyTjaruvreg oo-cc TjfjLOi^Tov — and will endeavour after a better

way of life — BVf^eveiocg rev^ovToci rvig btc t«

Xcormog Kut IXbco Qbh^ — they will obtain favour

from the Saviour^ and God of all mercy. We

are

' De Abrahamo. V, ii. p. 3. 1. 46.

* De Praemiis et Pcenls. V. ii. p. 4 10. I. 36.

5 Ibid. p. 411, I. 36.

^ Ibid. V, ii. p. 435. 1. 35.

( 90 )

are then entitled to he the children of the mofi: High ; and our fins arc forgiven

through llim tov AyysXcv, og sg-i Koyoqy

C^a-TTi^ JuTDcv Kxx,uv ' — t/j^t Angel, the Word of Go'dy who is the phyjtcian and healer of all our evils. For we cannot pleafe God of our- felves : even our beft actions are not truly acceptable — ^yi^s rrju aoBrvjv, ccv£V Qsiccg eiricpoo^ c-vvvjg, IzoiVYiV g| eccvT'/jg u(peX£iv sivcci ^ — Even virtue itfelf without the divine JanBion can have no merit, nor advantage. All thefe good things are accomplifhed by the Word, ftyled the great High Prieft, the Son of God, tov

Aoyov Geiov. 'o ^£ avrog iKSTr^g ra CvYj-h. And be is the Intercejfor for mortal man. Hence he is mentioned as Mgc^^-, and u^^o^iog, the Mediator, and as bordering upon both-, by whom we are made u<o; ©ei^ av^uTTOi — fons of God; aai 9eiu}v TtT^otyfA^ocTc^v KXrjpovotzoi — and heirs of heavenly advantages,

' Dc Leg. Allcg. V. i. p. 122. 1. 17. * Ibid. p. 203. 1. 18.

0?

( 91 )

OF FREEDOM BY THE DEATH OF THE HIGH PRIEST.

I have mentioned, that Philo was very much embarrafled about that part of the Law, wherein it was faid, that the man of guilt fliould fly to an appointed city of refuge ; and not be acquitted till the death of the High Priefi. Tbtoc^tov xcci Xoittov tju tcjov 'nrooTocdevTcov, v] -srooSeG'fjLioc TTjg tcjov wecpevyoruv

cTjTeo fu^oi 'motoi'X)i(Toc ov(r7coXiocv, Avicrog yoc^ tj

TtlA,UDia. KOiTOC TCOV TO. OCVTOi. OOOi(TO{,VTCjOV VOf^OOS- TSiTCCt, £iy£ 01 l^£V TtTXeiCd '/POVOV aiTOODOCCrOVTOCly

01 ce sXccTTco. MocKDoStcoTocToi yoio, oi OS oXiyo-

'XpOVlVOTOCTOt, TLOV AoX^BPSCjOV Bi(rt. KoCi 01 f/.BV V£Ol^

01 Ss Tff-oBO'SvTui Kocdig'ocvTOit, Koii tcjov BOiXcaKoruv BTT oiK^a-tu (povcvy Oi fA.Bv Bv ciDxV "^^^^ is^ucvvyjg £(l)vyoiSBv97}a-oiv, oi d* tjotj fjLBXXovrog tbXbvtuv th U^ufjLBva^ — I'he fourth remaining article of thefe propofitioiiSy is the ordinance concerning the re- turn of thofe, who had fed for refuge^ which

was

' pc Pfpfugis, V. i. p. 561, 562.

( 92 )

was to be at the death of the High Priejl, The confideratioji cf this has given me a good deal of trouble from the purport. For the pw ni figment appointed is 7iot equally dij}ributed\ as fome mujl have been confined for a longer^ and fome for a JJxrter^ f^fo^^ i ^^^d as fome of the High Priefts were of a longer ^ others of a Jhortery date, and fome arrive at the dignity when youngs others when old. And thofe^ who were accidentally guilty of bloodjljed muJl have fought this fielter^ fome at the beginning of the priefihoody and others when the High Prieji was near his death, Thefe were the diffi- culties, which gave Philo fo much uneafi- nefs, and which for a time he could not folve. But he fays, that at lad he perceived It to be typical, and a myfter)\ A^yofjuv yocoy Tov A^^iecBU av. uvSccottoVj uXXcc Acycv ^Biov

tlVXty TiTCCVTCOV H^ BKHCTlUV fU,OVOV, uXXcC KUi UKUCiUiV

adtxy}f4.ctTCi}V afzeroxov , .. owTiy oi^oci^ yoveuv oe,(p6uo- ru)V Kdi }co(.6u^u)T(x.TU)V iXoc-x^BVy IlccTDog fxiv Qea, eg tioci Tccv (TUf^TTuvTCdV Bg't TtTocTTjo' MrjT^cg 6e lo(piocgy SI r,g TO. cXcc rjxOsv etg yevea-tv.^ I ?naintain then^

that

' Dc Profugis. V. i. p. 562. I. 13.

( 93 )

that the High Priejiy alluded to, is not a man^ but the Sacred Logos ^ the Word of God: who is incapable of either voluntary or ijivoluntary fin, 1 therefore conclude^ that he was born of Parents the mofl pure and incorruptible -, having for his Father^ God, who is the Author of all things \ and Divi?ie Wifdom for' his Mother ^ by whom all things came into being. Ka; ^lon TTIV }ce(puXyjv ytsxp^^oti eXocico^ — and upon this ac- count he is faid to have his head anointed with oil Who would think, that, when he faw fo much, he would not have feen more? that he fhould not have perceived the Meffiah Chrift, the anointed of God, fo often men- tioned in the Prophets, here clearly pointed out? He concludes — Tocura, y htc utto (TKOTTfi fjioi XBXeKTociy uX}C V7TS0 Tn SiSccPociy en (pViTiycct}'

$5-1 9-ai/aTOf* — T'hefe things I have not mentioned without good reafon: but to fiew, that the natural and appointed return of the fugitives

was

» De Profugis* V. i. p. 562. 1. 22. * Ibid. p. 563. 1. 24.

( 94 )

was the death of the High Priejl: whom he ftyles u^u^TOLTO'; hoyoq — the mojl Holy Word of God. But this death he allegorizes, and by refinement ruins the whole.

THE SOURCE, FROM WHENCE HE BORROWED HIS OPINIONS.

Such were the opinions of Philo Judeus upon thefe very interefting fubje6ls : and we have feen the reafons given by him, \\ hich are very numerous, and at the fame time equally fignificant. I'hc only queftion is, from whence he could obtain them. From Plato and his diiciples little to this purpofe could have been derived : and many of thefe truths could not have been obtained by him, even from his brethren the Jew s, and tlicir facred writings, excepting fome few inti- mations. Thefe have fince been made ob- vious and clear by a later revelation. There was therefore no fource, to which he could pofTibly have applied, but to the Apoftles, and EvangeHfts, and other difciples of Clirift.

It

( 95 )

It has been aflerted, that he was born much too early to be inftrufled by them. But this is fpoken without fufficient grounds. In the firft place, we know nothing precifely concerning his birth. And fecondly, we are certified by his own evidence of this, that he went ambaffadour from Alexandria to Rome in the fourth year of Caligula, which was in the year of the Chriftian ^ra 42. And if he were of this age at the time of his embaffy, he muft have been Goaeval with our Saviour": and as he lived to the reign of Nero, we may be affured, that he furvived Chrifr m.any years. At all rates he muft have been in a ftate of man- hood during the miniftry of Chrift; and confequently faw numbers of his followers for many years afterwards ; and, if we may judge by his doflrines, was acquainted with the Gofpels, and with the Epiftles of Saint

Paul.

^ If he were born fome years before the birth of Chrift, as fome have infifled, ftill he muft have been contemporary with Chrift during his whole refidence on earth: for he certainly furvived him many years.

( 96 )

Paul. Saint Mark, the firft bifliop of Alexandria, could not have been unknown to him. Thcfe things, I think, are in a great degree evident from the internal evi« dcnce of the do6lrines, which he has tranf- mitted. For there is only this alternative. He muft either have borrowed thefe truths from the fource mentioned; or he muft have had them by infpiration. But to fo great an indulgence he feems to have had no pretence : he confequently received them from the Apoftles, and the firft profelytes to the Gofpel. The very words, in which thofe doftrines are delivered, flicw it.

INFERENCES.

«

Nor was it Philo only, \\ho took thefe advantages. He fet an early example. And the Pagan world at large was foon improved by the do6lrines of Chriftianity. The wifeft of the Philofophers faw it's fuperiority. And tliough they held the people in contempt,

from

( 97 )

from among whom it proceeded, and could not be reconciled to it's great Author ^ yet they borrowed their ethics from him, and enriched their philofophy with truths un- known before. Many of them admitted the very myileries: and though they tried to explain them each according to his particuldr fancy; yet, I fay,, they were admitted; and not thought reprehenfible, nor contrary to reafon. Theodoret takes notice, (oefaTreuT. £.) that Plutarch, Numenius, and Plotinus, borrowed from the facred writings. To thefe might be added, Epi£tetus, Antoninus, Porphyrins, Maximus Tyrius, Hierocles, Proclus, with many more. The emperour Julian, that bitter enemy, copied largely from the fyftem, which he tried to ruin. The lamp of leaven, mentioned by our Saviour, began very foon to operate upon the mafs, in which it was inclofed; and pro- ceeds at this day in it's operation. The good effe6ls of Chriftianity are felt far beyond it's limits; and will in time be univerfal. That they are fo extcnfive at prefent, is owing in no fmall degree to the writings of Philo.

G FARTHER

( 9^ )

FARTHER INFERENCES.

If thefe arguments, which I have deduced from Philo, be true, as I trull: they are, we have in confe juencc of it thxc mofl: early and decifive evidence in favour of the doc- trine, with vvhich we are enrrio-cd. And we may be certified, if any proof be want- ing, concerning the opinion of the firft Chriilians and Apoftles, in rc^*pc6l to this myftery. The atteftation of the Fathers is attended with great validity, and cannot be fet afide. But this from Philo is ft ill more forcible and convincing, as it is more early. And though it may not proceed from an enemy, yet it certainly comes not from a friend: fo tliat diere could have been no prejudice nor partiahty in favour of the articles mentioned. It is certain, that the words of the Apoftles, and more efjx^cially thofe of our Saviour, (latid in no need of any foreign evidence to be authenticated. But when in thefe times the purport of thofe words is difputed, and the very doc- * trincs

( 99 )

tiines denied; and when the opinions of the Fathers are e deemed either too late or too indeterminate ; then this prior evidence of an Allen muft have weight. For the truths, which he has advanced, h.e could not unaffifced have obtained. The Vv^fdom of man could not have arrived at fuch knowledge. Fie was therefore beholden to others for this intelligence: and I have fhewn, to whom he was indebted : or rather he has given a plain proof of it himfelf. He drew from a noble fource: and the famples, which he has produced, fliew, that they are from the well of wijdom, from the fpring of living waters ^ the fciintain of life. He drew indeed but partially 5 yet, what he has afforded, is attended with great advan- tage.

G 2 THE

( ^co )

THE MISAPPLICATION OF TIIFSE GREAT TRUTHS BY PIIILO.

I have obfervcd, that Philo fpcaks only of the divinity of the Lojos, or Word of God ; and indufl:rioufly avoids taking no- tice of the MelTiah, the Anointed of God ; l)y the Apoftlcs and Evangehfts called Chrift. Bat though he tacitly denies the humanity of our Saviour; vet he has taken alnioil every attribute, v»hich belongs to Chrirt, the Son of man, and refers them to him in Ills prior, and heavenly, ftate. But with this part of his character they are not con- fident, lie therefore unduly adjudges to the Logos, as reprefented in his Writings, the feveral ofRces ' of High Prielt, to make an atonement -, ^ of Mciiengcr from the Deity, to deckire his will to mankind ;

of

* Philo. V. i. p. 653- '-"- ^ Kcr/Ac;, t> M y.cti «fX*^?'^>> °

* Id, V. i. p. 5c I. n •T^iirr; ra ry'/***^» ^?^> '^* iirxKcof,

( >oi )

'of Mediator between God and man, to Tup- plicate in behalf of offenders and propitiate an offended Sovereign ; * of Surety to each party ; and ' of Sheplierd, delegated by the Moft High to take care of his lacred Flock. Reftore thefc articles to the .MefTiah, to whom they particularly belongs and the opinions of Philo will be found in moil: inflances very fimilar to thofe of the Apof- tles ', and oftentimes the very fame.

' Phllo. V. i. p. 50 15 502. 'iv.ETr? . . . Ts ^niry. . . -etj-oj TO u(p^u^r(iv.

Ibid. a/7.(^

ort^oiq cjix'/i^zvutf.

^ Id. V. I. p. 308. noii/.ri)/ ... 0^ rvjv iTTiyAXtixv rY}i; Upoa^ TafT'/j? ct.yiXYiq^ oioi rtj //.syaAy 'fixa-iXiuq VTroc^-^oi;^ atxoB^ercck,

G 3 UPON

C 102 )

UPON THE PASSAGE IN PHILO DE CONFU- SIONE LING. V. I. P. 427. L. 3.

I have mentioned, that Philo fpeaks of the Logos, or PFord of Gody as fometimes bearing the likcwf] cf man — o molt ukovol co^S^wyTog. ' The learned Editor thinks, that this is not the right reading 3 for which he

fubftltUtes — S KciT eiJCcvcc av^DUTTog — whofe

image man is, fV)r he imagines, that Philo never could have allowed, that any fiich fimilitudc fubfifled. But in this, I think, he is miftaken. In the firfl: place, we have the authority of Iiuiebius for this reading, who quotes the whole paflage: a part of which is 0 KOLT eiKova, ccv6^i^7rog,'^ 111 the next place, it is warranted by the context: which would be injured by the alteration. Philo is mentioning fevcral characters and titles of the — TD-puTcycvog vlo; -—The Jirjl begotten Son

of

' De Confuf. Ling. V. i. p. 427. 1. 6. * Pr.Tp. Evangel. L. xi. c. 15. p. 533.

( 103 )

cf God : HS the — ^ hpypLyyikoq zroXvcovvf^c^ — The Great Arcba?igel under different appellations : — (^^X'^y ^^^ cvcfjui Gei^, tcch Aoyogy rtoti o kcct eiKova. uv^otoirogy kch * opuv Ia-^oiv}X — T'be l?eginm?7g or Creator of all thiiigSy the name of God (Jehovah), the Word of God, the likenefs of man^ and the Guardian of IJraeL If we tranfpofe this, as our Editor adviles, there is an article intro- duced in the moll improper place, and in the mod unnecefiary manner. The hiftory relates to the different names and attributes of God's Firft-born; and the likenefs of man to Chrift has here no place, nor connexion. The words are to be confidered, as relating to one of the titles and attributes of the Son of God. The Logos in the Scriptures is defcribed as appeanng to Abraham, and to other Patriarchs, in a human form: and to this, I imagine, Philo alludes, when he fays J 0 Kccr etrtovcc uvd^coTTog. This reading has

the

' De Confuf. Ling. V. i. p. 427. 1. 4 — 7.

* He makes ufe of the word i^m in this fenfe Im- mediately afterwards — t« o^^vto? o» uKUonft; — who obey their overfeer. Ibid. I. 14.

G 4

( ^04 )

the fanction of ' Origcn, who tells us, that Phllo wrote, tu-s^i m ^.>7 u; uv9oco7rcv X£yB(r9a,t

tivxi Tov eeov. Philo in the page above- mentioned (V. i. p. 427) fays, that man was born after the image of the Word. There niufl: therefore have been, however partial, yet a reciprocal likenefs.*

*• Origen in Matt. p. 477.

* Philo fays, there are two portions of the Scripture,

which mention i> ^ty^ or* ax uq ocv^^wTro; 0 010^, 'nt^or ^ty

Jrt u; u^d^uTToi. Quod Dcus fit Inimut.V. i. p. 282, 28*^. And Qjiod a Deo, Sec. p. 656.

^»>^a?i5^VQ

RECAPITULATION

OF THE

CHARACTER and ATTRIBUTES

OF THE

LOGOS,

WITH

THE COLLATERAL EVIDENCE FROM SCRIPTURE.

ALSO

SOME FARTHER PARTICULAR DOCTRINES

BORROWED BY PHILO

FROM THE APOSTOLIC WRITINGS,

BUT MISAPPLIED.

RECAPITULATION.

■^^C^^355s:^

I.

THE LOGOS IS X HE Son of God — Tov oo6ov Aoyov Gen 'Tiov

— of a divine nature.' nccr^og (esa) 'r^oj. * T'he Son of God the Father.

Mark l. I# A^%i; tj? Eua^^^/eXia I^(rj^ X^/g-sf,

The beginning of the Gofpel of

fefus Chriji the Son of God. Luke iv. 41. Su bi 0 X^ig-og, 0 vlog r\s QsiS.

Thou art Chriji^ the Son of God. Acts viii. 37. TLi^evta tov xjIov th 0£i? sivcci rev

iTjcrav Xctg-ov,

I believe y that Jefus Chriji is the

Son of God. John i. 34. ^OvTog £^iv 0 vlog ra ^ea. This is the Son of God.

II. The

' De Agric, V. i. p. 308. I, 27.

*De Profugis, V. i. p. 562. 1. 20. p. 414. 427. 437.

( loS )

II.

The Second Divinity. Aevje^og Beog o AoFog.^ He may be cftecmed the God of us

imperfect beings — 'Curog ycc^ r.t^^v tuv xtO^uv ocv eir, Qiog, *

John i. !• Koci Qeog r^u o x\oyog,

And the Word (the Logos) iva^

God.

I Cor. 1. 24. yioigoViOvti omociJiiVj'icuiQB'd (To'^Ldv,

Chrift the power of God, and the ivifdom of God.

III.

The firft-begotten of God. u^(joToyovcg esiog 2\oyog,'^ And the moft ancient of all beings — vwg sr^ea-^VTccTcg.^

Hcb.

* Fragm. Vol. ii. p. 625.

^ Dc Leg. Alleg. V. i. p. 128. 1. 43. ' De Somniis, V. i. p. 653. 1. 24.

* Dc Conf, Ling. V. i. p. 414. 1. 29.

( I09 )

Hcb. i. 6. 'Gtccv C€ ^dcXcv tid'ayuyy! rev IIcw-

And it-hen he again bringeth his Firjl'bvrn into the "world, Colof. 1. 15* ^? 25-; iJo^'jdTQToxoq -sycccr^;

KTlGSUg.

The Logos — who is the fir fl- born of every creature.

IV.

The Image and Likenefs of God, E^jcrc^y

Colou. i. I5» E^^^i' T^ 0£5^ aoDct>T\s,

C/irift, the Image cf the invijihle God,

Heb.

* De Mundi Opif. V. i. p. 6. 1. 42. p. 414. 419. 656.

* De Monarch. V. il, p. 225. 1, 26.

( 110 )

Ileb. 1. 3. Airacvyoca-fjLo. rriq oo|*/:f, y.a,i -/jx.-*

Chn'/l, the brightnefs of his (God's) glofyi and the exprefs image of his perfon, 2 Cor. iv. 4. 'O^ (Xf^j-o;) igiv eiicuv ra Gsa,

Chrijly ivho is the Image of God.

V.

Superiour to the angels. 'rTrgja^rj T\iTt£v

Heb. i. 4« KpBiTTCov yivofjLivo; tuv AyyiXccv»

Chriji made fuperiour to Angels^ Hcb. i. 6. Kai 'SroocrKVvrjO'ccTuxrav ocVTca TxravTsg AyyiXoi 0£if.

Let all the Afigeh of God wor- Jhip him.

VI. Su-

' De Profugis, V. i. p. 561. 1. i^-

( III )

VI.

Superiour to all things in the world, 'o

Heb. ii. 8. Uoivra, VTrBrcc^ag [o Gecg) VTTCKxrca

lihu haft put all things in fub- jediion under his feet,

VII.

The Inftrument, by whom the world was

made, 'o Aoyog avra, ^ >ccx,9a.7reo ooyccvu Ttrpotr^

It was the divine Word, by whom all things were ordered and difpofed — Toy Qtiov Aoyov rov rccvroc oia,K.o(rf:^v}(Tocvru.

John i. 3. UuvTcc (?/ uvTH (t« Acyii) sysvero, xai X^ptg (xum syei/BTo i?(5e Iv, c y-^yovsv, Jl!l things were made by hirriy (the Logos) a7id without him was not any thing rnadey that was made,

I Cor.

* De Leg. Allegor. V. i. p, 121. 1. 44.

» lb. V. i. p. 106. 1. 29. p. 162. I. 15. p. 656. 1. 50.

5 De Mundi Opificio, V. i. p. 4. 1. 43.

( 112 )

1 Cor. viil. 6. Iza-a; X^tg-og, ci i ru uTccvtcc.

ycfiis Chriji, hy 'whom are all

things, Hcb. 1, 2. 'Ov sSrjy,B Qic; x,Xr,ocvofzov srco/rui/y

Ci a Kcx,i T'6q oiiuvotg bttoly^ctsv,

Chrillthe Son of God — whom he hath appointed heir of all things : hy whom alfo he made the worlds,

xlcb. 1. 10. V.oyot TCCV 'Xjii^O^V U"d UfTlV ot Cvoccvou

T'he Heavens are the work of thy hands.

VIII.

The great Subftitute of God — ^x-Trot^x'^q m Qi'd — upon whom all things depend.'

ayo:yuVy koci to -utolv VTrioiKTocg^ Ivoc ^yiOix^ij (2sionu)g TO) KDocTctiCx) Koii 'Tttudx^ fza Aoyco^ — I am the God, whoy having reduced all things from diforder and irregularity to harmony and beauty^ fixed them upon afure hafis^ a?id ejlablijl:ed them under my all-powejful JVord, the Logos,

Ephef.

' Dc Agricult. V. i. p. 308. 1. 30. * D(: Somniis, V. i. p. 656. 1. 48.

( "3 )

Ephef. III. 9. G£<y TiU) TCC 'SS-OCVTCC KTKTOCVTl SlX

God — who created all things by

Jefus Chrijl. Phil. ii. 7. Mo^<^Ty hX'd Xoc^oiv.

Who tock iipan him the form of

a fervant, John XVll. 4. To e^yov BTsXsiCoccCj 0 Ss^coKag uoi,

I have finijloed the worky which thou gaveji me to do. John 1. 3, Xod^iq ocvra eyevsTO uSe su.

Without him was not aiiy thing madcy that was made.

IX.

The Light of the world, and intelleftual

Sun. 'O Koyoq (pcaq — 'wXioq voTjTog.'^

vcv.

John 1.9. "o Aoyog . . , , to (pug ro ccXriQi

The Word. . . was the true light.

Jolin i. 4. To (pCOg TCOV CCV&OCdTTUV.

The life and light of men.

I Pet. ' De Somnils, V. i. p. 6. 414, 632, 633.

H

( i'4 )

I Pet. ii. 9. Xf/$^, Tfcf sx, G-aoT^q VfJLCcg JdaXf- coiVTog Big TO ^ctvfjtocg-ov avm (pcog, Chrijl^ who hath called you out of darknefs into his marvellous light.

John viii. 12. "Eyu eifxi TO (pug ra Koa-fjos' 0 ocko- >iii9ct)U EfjLOi a fJLf] 'WBoiTTocTrjo'et ev tti (ncoTioiy ocX\ e^Bi to (pug Tf}g l^uvjg, I am the light of the world: he that followeth me fhall not walk in darknefsy but fiall have the light of life.

X.

The Logos only can fee God. 'n fiovu

Tov Gbov s'^eg-i ku9o^ocv^

John vi. 46. 'o ccv TxrocDoc th ©etf, i^Tog BuouKi TOV Ua-TSDoe.,

He that is of God (the Logos) he hath f ecu the Father,

John

" Dc Confufionc Linguar, V. i, p. 418. 1. 39.

( "5 )

John i. 18. Beov a^eig ecooocycs TtruTrore, 'o ^0- voysvTjg Tiog, 0 tov Big rov koXttov

T» TloCTDOg^ EKSiVOg S^Tiyi^tTOCTO,

No man hath Jeen God at any time. The only begotten Son^ which is in the bofom of the Father^ he hath declared him,

XL

He has God for his portion and refides

in him. 'O Aoyog .... ocvrov rov Oeov kXtjdov

i'XJ^V^ £V OiVTCO ^JLOVU X.OCTOiK.TjG'Bl,

John xiv. II. Eyu (e^p) Bv TM UocT^i) kcci 6 Ylocrm bv BfJLOi.

I am in the Father^ and the Father is in me. John i. I. Ei/ ocoyvj v,v 0 Aoyog^ jcoci 0 Aoyog 7jv WDog TO.V Qbov. In the beginiiing was the Word^ and the Word was with God. John i. 18. 'o m Big Tov koXttov th Uocr^og,

T'he Logosy or Word^ which is in the bofom of the Father.

XII. He

^ De Prof. V. i. p. 561. 1. 27. II 2

( ii6 )

XII.

lie is the moPc ancient of God's works.

Tov AyyeXov rov Tirpe(rSvTxrov,^

And was before all things. n^eo-^vTocTc;

John Xvii. 5. Nui' lo^oca-ov ^a a-v, narej, -srafa

TOV Yi.oCfJLOv eivoci, 'nrocooc coi. Now, 0 Father, glorify thou me with thine own fcif, with the glory, which 1 had with theey before the world was. John i. 2. CuTog r,j iv cto^Ti Ts-oog rev Qbov.

He was in the beginning with God.

2 Tim. I. 9. TiTPO XP(^^'^^ aicoviuv. before all worlds.

John ' Dc Confuf. Ling. Vol. i. p. 427. I. 3.

' De Leg. Allcgor. V. i. p. 121. 1. 45. Sec alio p. 562.

( 117 )

John Xvli.24. TiyotTTvicrocg fJLt Tir^o KccTx^oXrjg

0 Father y thou lovedfl me before the foundation of the world. Heb. 1. 2. Qi i Tcoci rug atmocg eTTotrjcev,

By JVhom (the Logos) he made the worlds,

XIIL

The Logos efteemed the fame as God.

Aoyovy ug ocvrov (eeov) koctocvo^ctu ^

Rom. ix. 5* ^ ^^ ^^^ TiroiVTCjov Qsog evXoyyjTog

Big mg ocioovag.

Chrijl — who is over ally God

blefed for ever. Mark ii. 7. Tig ^wocroct occpisvoii uf^oioTiocgy u

f^vj eig 0 Qeog ;

JVho canforgivefnSy but God only? Phil. Jl. 6. *0^ tv fjcoo(p7i 0ey vttcco^cov, a^ cco-^

'TToty^ov yiyvi(TOiTo to eivcci ktx Qeu.

Whoy being in the form ofGody

thought it no robbery to be equal

with God,

XIV. The

' De Somniis, V. i. p. 656. 1. 37.

" 3

( ii8 )

XIV.

The Logos eternal — o ccl'Siog Aoyog, '

John xii.34. Xpig-og [xevsi eic rov (Zicuvcc, Chrijl abidethfor ever.

2 Tim. 1. 9. 'uTPO '^DOVCjOV OCLUVIUV.

Who was — before the world began.

2 Tim. iv. 1 8. u ii So^cx. eig rag otiuivotg tcov ociuvcov, 'To whom be glory Jor ever a?td ever.

Heb. i. 8. n^og Se rov *riov(XByu,) 'o^^ovcg en, 0 Qeog, eig rov uimoc tm uimog. But to the Son he faith — 77^ throne, O God, is for ever and ever.

ApOC. X. 6. Koci cofjLOcrev sv tu ^^ccvti Etg rag cciuvug Toov oiiCt;vuv, eg SKTitre tov ovoDcvov. . . . Kcci TYtV yr,v. And he fware by him, that liveth for ever and ever, who created heaven . . . and the earth.

XV. He

• De Plant. Ncjc. V, i. p. 332. 1. 32. Alfo V. ii. p. 604.

( 119 )

XV.

He fees all things. o^v^s^zi^aTo^y log wuvla

Heb. iv. 12. Zcov yoc^ 0 Aoyog th 0fi?, xa«

£veoyyjg ....

13. Ka; «jc eg-i yiricig u(pccvv}g svuTnov

uvTis (ris Aoyii)' Uocvrx ceyvf>cvx

Tcat TeTDu^7}Xt(rfjL£vx Toig o(p9uXf^otg

For the Word of God is quick and powerful , . . Neither is there any thing cre^ atedy that is not manifejl in his fght : hut all things are naked and open to the eyes of him^ Gf r. ApOC. 13. 23. Eyo; £/p 0 totxivtav ve(poiig ycoct KocDOiocg,

I am hey who fear cheth the reiiis and hearts.

XVI. He

* DcLeg, Alleg. V.i. p. 121. 1. 3, H4

( I20 )

XVI.

He fuppOltS the Woiid. 'O re yoco TH

CvTog Koyoq^ Secfxcg tcv tccv tzircivrccv

<rvv6^£i Td fjiipy] 'zrccvTd, koci (r(ptyysi ' — The Logos is the connc5ling fower^ by ichich all

things are united He makes all the

'various farts of the imiverfe unites and he prefer'ves them in that union,

*0 ^iioq Aoyoi; 'stsdiix^l toc oXoc, tcoci 'sreTrXyj^ijoicev .* T'he divine Word furrou?ids and upholds all thifigSy and has brought them to perjeciion.

John iii. 35. 'O Uccrv/O, . . . wocvtoc deSuiKEV ev TYi %e^P< uvra.

T'he Father hath given all things into his hands,

Heb. I. 3. (^t^C^JV re TOL 7S-CCVTDC TU3 ^YifJiOCTl TTjg

dvvotfJLBug uvTH,

upholding all things by the

Word of his power.

Colon, i. 17. rot ijJOLVTcc fi/ ccjTco (Twefyiycs,

By him all things confjh

XVII. The ' DcProf. V. i. p. 562. I. 34.

» Frag. V. ii. p. 655. 1. 35. Alio V. i. p. 330.

p. 499. V. ii. p. 604, !6c6.

( 121 )

XVII.

The Logos neareft to God without any reparation -, being as it were fixed and founded upon tlie only true exifting Deity, nothing coming between to difturb that

unity. O Aoyog (dBiog, . . . Ttcv vorjTuv olttu^-

UTTOCVTUV Q TU-pt-arQvTUTOgj 0 ByyVTOiTCO, fXTjCSVOg

ovTog fjueSoom hoc^yi^ocrogy ra i^ovHy c sg-iv u^/euoct)gy a<pido\}fJLivog. ^

John X. 30. Ey^ Koti 0 Tiocrm Iv Bo-yAV* I and my Father are one,

John xvii, ll. nare^ a^/s, rmyicrov otur^g, . . Ivx cocriv ev, x,oc9£t)g vifjiug* Holy Father y keep thofe^ whom thou haft given me: that they may be ofie^ as we are,

Johnxiv. !!• Eyu) ev rcd HoiToi, koci g Tlurvjo

I am in the Father y and the Father in me, John 1. lo. O fjLOVoyevyjg viog, o cov Big rov koXttov m UccTDog, ^he only begotten Son, who is in the bofom of the Father,

XVIII. The

' De Profugis, V. i. p. 561. 1. 15.

( 122 )

XVIIL

The Logos free from all taint of fin, either voluntary or involuntary. 'o f4,Bv

Heb, ix. 14. 'AifjLcx, ra X^i^a, oq loLVTov

Tsrooo'TjveyKev ajjLO^fjLOv Tca 066*.

T'he blood of Chrijl^ ix:ho ....

offered himfelf without fpot to

God. Johnviii. 46. T^^ el vjjluv iKiyx^^ Y-^ "J^^f

ecf^ocoTiocg ;

Which of you convinceth me of fm?

1 Pet. ii. 22. X^igog^ ... 0^ ufioc^Tiuv nic BTroirja-eVf

Who did no fin, neither was guile found in his tnoutL

XIX. Of

* Dc Profugis, V. i. p. 561. I. 25.

( 123 )

XIX.

Of the Logos prefiding over the imperfe6l, and God only over the perfeft and wife.

'OvTog yuD (o Aoyog) iifjucov ruv octeXuv av sitj Ssog^ rcov ^g a'o<puv Tcai reXeiuv o Uourog — For the Logos may be ejleemed the God of us^ who are imperfe6l : but of the wife and peifeB, Firji a?id Chief muf be looked upon as the God. '

Philo was not confiftent, when he made this difference; and did not confider, that God's mercy is not limited, but " is over all his works." Befides, in refpeft to the Logos, he confefles, as will be prefently feen, that he diftributes his heavenly affill- ance equally to all, who feek it. And fo far from his goodnefs being confined to the imperfe6l only, Philo has juft before faid — Tfie(pBTa.t ds tcjov fjc£u TBXsioreocov tj ^>vx'>1 cXoj tco Aoycd — T'he foul of the more pure is iiourifoed by the full infuence of the Word or Logos. ^

He

* De Leg. Allegor. V. i. p, 128. 1. 43. " Ibid. p. 122. 1. 6.

C 124 )

He was pro]:)ably led to form this judgment, concerning the weak and fimple being folely delegated to the Logos, from the Chriftian dodlrines, with wliich he had gained ac- quaintance, and which he did not perfectly underhand. The Logos in the character of Chrift did extend his faving help peculi- ai'ly to thofe, who were in a itate of fpiritual debility, but not exclufively of others.

Matth. xi. 5. — sTTCdxot evccyyeXi^GVTou.

^he poor have the Gofpel preached

unto them. Luke V. 32. Qmy^ eXvjXuSa. Kockecoci diKxtn^y ccXX

d^aoTcoXag ttg fjaruvoiuv.

I came not to call the righteous^

but firmer s to repentance. I Tim. i. 15. n/fos" l hoyoq . . . crtX^tg-og Ir^a-ag

7}X9iv eig Tov JcocTfjtov afjcxDTU)Xiig

T'his is a faithful faying . . . that Chrijl Jefus came into the ivcrld to favc fmfiers,

XX. The

( J 25 )

XX.

The Logos is the fountain of wifdom^ to which all fliould moft diligently repair, that, by drinking from that facred Spring, they may inftead of death obtain everlafting life.

'ncorMTTsi C€ av rev fisv coKuooof>LBiv IkccvoVj crvvnretvsiv uTTVivgi 'srooi; rov avcorocrco Aoyov 9"£;c2/, og ccOiocg sg-i 'ZD-riyr,^ Iva. Ciov(ra,fA,£vog ra voc^ccrog, avri ^ocvocra Zo>^v At%ov ocdXov ev^vjTcci. It is of the greatejl confequence to every perfon^ that can make his way in the courfey which is fet before him, to jlrive without rcmijion to approach to the divi?te Logos, the Word of God above, who is the fountain of all wifdom ; that, by drinkiiig largely of that facred Spring, infead of death he fnay be hereafter rewarded with ever la/ling life^ This I quote at large, it being fo very remarkable. 'P^j^a 0e« kmi Aoyov ^Biov, u(p* a TS'acoa 'srcci&eixi Koci (Topiai QSiS(ny oispvocoi,^

1 Cor. ^ De Profugls. V. i. p. 560. 1. jr.

^ Ibid, p, 566. I. 9,

( "6 )

I Cor. i. 24. Xoig'ov Qea ^uvufjiiv x.ui Qea (ro(piocv, Chrijl the power of God and the wifdom of God,

Colou, li. 3. iv u siart Ttrocvrsg 01 ^yjfrocvpoi rr^g (TO(piOcq.

In "whom m'e hid all the treafurei of wifdom and knowledge.- John iv. 14, 'o^ Vuv lu-iYi bk, m (jSocrog^ i eyco Cue 00 ccvTUy a y.Yj d/if/iycr^ Big tov ociuvcc* ockXoe, to vdivOy 0 oujaoi ocvTU, yev7}(rBTa,t bv ocdtcc Txryiyy^ v^otTcg uKXofjLBva Btg Zcorjv Aiuvtov. JVhofoever drinketh of the water ^ that Ifl:all give him^ fl^all never thirfi : but the water ^ that I floall give hifHi floall be in him a well of water fpringing up into ever^ lafting life,

John Vii. 38. *0 •Sr/g-gUWI/ Big BfXB TS-OTOC^Ql

gyc TYjg KOiXixg uvth osv(niO'iv vootrcg

t^uvTog*

He that believeth in me — out

of his belly fiall foiv rivers of

wing waters »

XXI. The

( 127 )

XXI.

The Logos is a MefTenger fent by God to man, his liege fubjeft, n^s<r^evTvig r\s ^yB^ fjLOvog TXTPog to vttkoov.

John viii. 42. Ovycc^ uTreiJLXVTii eXtjXvBoc, aXX'

ejCBivog (0 Osog) f^B uTTBgBiXB.

I came not of myfelfy but be

{God) fent me. John V. 36. 'o nariyj fjLB a.TTBgoCkyt.B,

T'he Father hath fent me.

I John iV. 9. TOV vlov UVTH .... CCTTBg-CcXKBV 0

Gsog Big rov Kocr^ovy Ivcc. ^7icrci}fj(,Bv

God fent his only begotten Son into the worlds that we might live through him, John viii. 29. Ka/ 0 ^Efj^^^ocg fjA fjLBT Bfza eg-tv. And he, that fent ffie, is 'with me.

XXII. He ' Quis Rcr. Div. Haeres. Vol. i. p. 501. 1. 49.

( 128 )

xxir

He is the Advocate, and IntcrcefTor for

mortal man. O d xvto; (o Aoyog) IjceTfjg uiv

John XIV, 1 6. T.yu epcdT7j(rco rov Uoctbox, y.ui oiX\Q)/ nuooacXrjTov C£v(r£i v^iv. I will pray the Father, and he JJ:all ghe you another Comforter. John Xvil. 2 0. Ou -otso/ mruv Se edcjotu fxoi^oVy aXXcc Koti Ttreoi tccv inri^ivcovTUV dice T^ Xoy^ ocvTcav Big e^e. Neither pray I for thefe alone ; but for them alfo, which f:aU be- lieve on me through their word, Ileb. vn. 2 J. UoLVTOTS l^uv eig TO evTvy^ccvBiv

VTTSO OiVTCOV.

Chrift — ever living to make interce[]ion for them, RoiTl. viii. 34.. 'Os" y.cii sg-iv ev te^ia. ra Qeny eg

JVho is even at the right hand

of Gody who alfo maketh inter ^

ccfjion for us^

XXIII. He

' Qiiis Rcium Divin, H.crcs. V. i. p. 501. 1. 48.

( 129 )

XXIII.

He ordered and difpofed all things, 'o re

ya,^ Seiog Aoyog roc sv tyi (pvcru ^iSiXe Kcct SiSvsifjLS 'TiTOLvroc. The divi?ie Logos feparated, and r^- gulated all things in the world. '

Tof4,evc a.7rotVTcav o 'isoog koci Qeiog Aoyog, T*he /acred and divine Logos was the Perfony that dijlributed and appointed all things,^

Heb, Xl, 3. Noj?^£i/ x.oiTmTicr8(Zt T\ig cciuvag

We under/land, that the worlds were framed by the Word of God.

CoIofT.

* Quls Rer. DIvin. Hseres. V. i. p. 506. 1. 10.

* Ibid. p. 504. 1. 31.

I

( I30 )

Coloff.i. 15,16. X^ig-og sr^coTOTOCOg T!rc6(r7}g

KTio'BCt};, cTi ev ocvtu) ex.Tio'Srj roe. iirocvTocy TO, ev rcig ^Docvotg^ xoti TOL iTTi TTjg yyig, rot, odoltol^ x,a,t TOL aoDctToc . . . . ra 'urocvroc St avTn, Koci etg avTOVy ezTtg-oct. Chrijl ,..the firjl-born of every creature. For by hwi were all things created^ that are in hea- ven^ a7id that are in earthy vifible and invijible., . All things were created by him and for him.

XXIV.

He is the Shepherd cf God's flock.

rig TtTOifjCviv Tcoci l3oc(TiXevg 0 Geog ayei (wavToc) KdToc SiKrjv Kott vo^ov^ woog:i^(rufjC6vog Tov co6cv aVTH Aoyovy TtTDUToyovov viov, og tij!/ eTTif/^eXsiuv r'/jg leoag TocvTTjg uyeXyjg^ oiot ng fjceyaXa (ouciXscog 'TTrao^ogy SiocSe^sTOii. I'he Deity ^ like a flxpherd^ and at the fame time a ?no?iarchy a5fs with the mofl con- fummate order and reSlitude ; and has appointed his Firft-born, the upright LogoSy like the Subftitute cf a mighty prince^ to take the care of his facred flock. '

Hcb.

' \^(^ Agrictilt. V. i. p. 308. 1. 27.

( 131 )

Heb. Xiii. 20. Uoifj(,eva, tcjov Tg-^oSuTiov tov f^syaf

.... TOV KvOiOV VlfJLUV JyjTiiV.

The great Shepherd cf the fiock . . . our "Lord Jefus. John X. 14. 'Eyu etf/^i 0 Ttroif^'^v 0 KocXog^ Kut

yiVUCKCO TOC S^CX,y KOCi yiVCaCTKOIjLOCi

VTTo rm ifjLcov,

I am the good Shepherd, and know my fieep, and am k?2own of mine • 1 Pet. 11. 25. X^igov . . . TOV Ttroifjtevoi koci bttkt-

KOTTOV TCOV T^U^^V VfXUV,

Chrift .. . .the Shepherd^ and Guardian of your fouls.

XXV.

Of the Power and Royalty of the Logos, as defcribed by Phiio, who mentions him as Tl he great Governour of the world, and fpeaks of his creative and princely power : for through them the heavens and the whole world were pro- duced, *0 T» ^UyBfjLOVog Aoyog, ytoci vi izroi'/jTiKYi Koci f5(x.(riKiKVj ovva^uig avrii. Tutcuv yoco 0 ts Ov^ocvog, Kcci (TVixTTocg 0 Tcocpcog,^

I Cor. * De Profugis, V. i. p. 561. 1. 33. I 2

( 132 )

I Cor. XV. 25. As< yuo OLUTO)/ (Xois'ov) l2cc(riXsvBiv ccx^i^ i ccv ^ri Ts-xvTocq rag £%flf i^^ VTTo rag Tirodug uvth. For Chri/l miijl reign till he hath put all hi i enemies under his feet.

Eph. i. 21, 22. y^^igog .... xjTTtaoLVUi -srcx.a'yig oc^X'^'^ Koti e^atriocg xoci cvvocfjL£Ct)g Koti

KVOlOTVJTOg KOCl 'SJ-OCVTOg OVOfJLOCTOg

TUTU, OCXXOC KCil ev TCO f/,£XX0VTt' KOCi WaVTCC (0 06Of) VTrSTCC^SV VTTO

rag Tirodocg ocvra, Chrift . . , a/?ove allprijicipality, and mighty and dominion^ arid every name^ that is named^ not only in this world hut in the world to come . . . and God hath put all things urider his feet. Heb. i. 2j 3. A<' i yccci (0 Qeog) rag atuvug

By whom alfo God rfiade the worlds, ApOC. xvii. 14. 'On KV^iog KV^tuv eg-i, aoci fiocct^ Xvjg l3a,<riX£cov,

For he is Lord of lordsy ajid Kifig of kings.

XXVI. The

( 133 )

XXVL

The Logos the Phyfician that heals all evil,

Tov ApyBXou (og £p Aoyog) uctttsd Ioctoov tcockcov.

Luke iv, l8. ni^su^a Kv^m ^tt g^s . . , loctrua-^xi THg (ruvTBToifA,fJi.eviig t7}v tcocd^uv. T'he Spirit of the Lord is upon me^ becaiife he hath anointed me » , *.io heal the broke7i-hearted,

I Pet. ii. 24. T^ fJitoXcoTTi avTH locQvjTe.

By whofe Jlripes ye were healed.

Luke vii. 21. Ej/ ocxjt'c ^e rvi UDO. e9£D0C7rev(rB woKKag octto vocuv koci fjLocg'iyuv^

In that fame hour he cured many of their infirmities, and plagues, and of evil fpirits. James i. 21, Aelao-fle TOV BfjL(p\jTov Koyov, tov ovvoci^LBvov (rco(roa Tocg if^u^a^" v^jlcjov. Receive with 7neeknefs the en- grafted word, which is able to fave your fouls »

XXVIL The

De Leg. Allcgor. V. i. p. 122. I. 17.

1 3

( 134 ) XXVII.

The Seal of God. *0 cs m -nroinvrog (^Tov Ko(rf^ov) Aoyog avrog eg-iv vj cr(poc6yigj ri rwv cvtcjcv ex.ocg-ov f^Eiy.oo(puT(x,i .... ure ejcf^ocysiov kcci eiicuv reXeia Aoya. T'te Logos ^ by ivhom the wdr/d was framedy is the Sealy after the imprejjion of which every thing is made . . . and is rendered the fimilitude ^ and image of the perfeB Word of God.'

AvSoijOTTH if^X^i^ TUTTcoSeifToiv ^(poocyiSi

. , . ^g 0 ^ocouKTyio eg-iv oiioiog Aoyog » The foul of man is an ifnprejjion of a Seal, of which the proto-typCy and original characterifick, is the everlajiing Logos^

John vi. 27. Tj^toi/ yoL^ (l>?j-yi/) 0 nariyfl i(j(paocyi(r^v.

fefuSy the Son of man . . . him hath the Father fealed.

Ephcf-

' Dc Profugis, V. i. p. 547. 1. 49. p. 548. 1. 2. " Dc Plaiitatlone Noc, V. I. p. 332. 1. 31.

( 135 )

Eplief. 1, 13. 'Eo'(p^ocyt(r6riT& Tea TtruBVf^ctTt THjg BTToclyeXiocg ru a.yiu. In whom alfoy after that ye be^ lieved^ ye were fealed with that holy Spirit of protnife.

Heb. 1. 3. X^tg'og . . . uTTocvyoccTfjix . . . . •

Tcoii ^oi^ocKTy}^ TTjg VTrog-utTBCeg ccvTH (^TH Qen.)

Chri/l, the hrightnefs of his (God's) glory ^ and the exprefs image of his per f on.

XXVIII.

The Logos the fure refuge, to whom before all others we ought to feek. b "^noq

Aoyogy z(p ov w^uirov icocToc(pevyeiV ea(pBXiiJLUTOiT0v^

Matt# XI. 28. Aeure Ts-oog fJUB 'SruvTBg ot kotti^ LovTBg Koci 7!re(pooTi(rf/,Evoiy Koiyca auoc7rccv(reo v^otg.

Come to me^ all ye -^ that labour y and are heavy laden ^ and I will

give you rejl,

I Peter

' De Pfofugis, V. i. p. 560. 1. 14. 14

( 136 )

I Peter ii. 25. Hre yoco cog 'sroo^ocTOC w'kuvtjOfjLivot'

CCXX STTSg-DUCpriTB VVV STTl TOV TtTOt- ixevoc KOCl BTTiCTKCTrOV TbJV IfU^Wl/ VfjtCOV.

Te were as Jl:eep gotjig ajlray, but are new returned unto the Shepherdy and the guardian of your fouls,

XXIX.

of fpiritual food — ty^v \iDocviov TDC(pr}V ^^vx'K5 — the heavenly nutriment of the fouU equally diftributed by the Logos to all, who want it, and will make a good ufe of it. '

Mark XIU. 10. E;^ •wo.vtol toc sBvy} lei Kr,ovxP^vo(,i

TO EvocPy£Xiov,

The Gofpel niufl be puhlifl:ed

among all nations. Matt. XXIV. 14. Ka/ \Lr^^'j'xPri(nTOLi raro to evay-

yiXlOV .... £1/ 0A17 T'/7 ClKUfZSVVI,

j^nd this Gofpel of the kingdom f:all be preached in all the world.

Mat.

» Quis Rerum. Diviii. Haercs. V. i. p. 499. 1. 44,

( 137 )

Mat.XXviii.I9» MctBTjTeva-aTB TS-ccvTU ra. bBvvj,

Go ye therefore, and teach all nations.

John iii. 17. Ou yu^ aTreg'stXBv 0 ©sog rov mov ciVTH Big rov zoa-fJLOv, Ivoc k^ivvi tov xo(rf/.oVy a.XK Iva, (readri 0 }co(r[/,og

God fent not his Son into the

world to condemn the worlds ^. . but that the world through him

might be faved. Rom. X. 18. — g;^ srua-ocv ttjv yyjv e^vjXSsv 0

(pSofyog avTuVy Koii eig roc 'srs-

DocToe. Trig oircii[jLev7)g roc '^rifjCccTOC

avTuv.

T'heir found went into all the

earthy and their words to the

ends of the world. Matt. vii. 7. Z'^retTSy KOLi evD7i(rBTe' %oiiBT6y tcoci

avoiyfjCBTOii VfA,iv,

Seeky and ye fhall find'y knocky

and it JJjall be opened unto

you.

Matt.

( 135 )

Matt. V. 6. Mocxa^ioi 01 Ts-£iVCi}VTsg km iij^covre^

TrjV OlKUiOO'VVYJV y OTl OCVTOl %oo-

Tuo-9rj(rovToci.

Blejfcd are they^ which do hunger and thirji after righte- cufnefs'y for they fiall be filed. xvOm. X. 12. O yoca oLUTog Kvoiog wocvruv wXTiTuu iig 'srocvTxg rag eTTiKcC" y^iSfjLBV^g ocvrov,

The fame Lord, who is over ally is rich unto alh that call upon him.

XXX.

EAEY0EPIA.

Of men's forfaking their fins, and return- ing to their duty: by which they obtain tXivk^tcc Tfjg tI^vxv? — freedom of the fouL^

Alfo of their being brought from a ftate of vafTalage, and exile, to fpiritual libert}^ by the Logos. ^

2 Cor.

' De C. Q; Erud. Gratia. V. i. p. 534. 1. 44. » De Profugis. V. i. p. 561. 1. 33. p. 563. 1. 25.

(^39)

2 Cor, iil. 17. 'o ^s Ku^iog TO 'srvsvfjLOi, tgiv, 4 & TO 'srvsvfjLo, Kv^m, SKet tXevSs^ta. Now the Lord is that fpirit : and where the fpirit of the Lord is, there is liberty,

Galat. V. I. T17 eXBvOe^ia TiVy ^ X^t^og ^f^ocg TjXBvOsoua-e, g-TjKBTS, Stand fajl therefore in the liberty i wherewith Chrijl hath made us free.

Galat. V. 1 3 . *TjLfc«f yoL^ STT eXevBs^KZ SKXvjdvjre. Fory brethren^ ye have been called unto liberty,

I Cor. vii. 22. *0 yu^ iv Kv^tep ycXvi^eig SaXog ciTTeXevQeDog Kvpia eg-tv. For he that is called in the Lordy being a fervanty is the Lord's freeman,

John viii. 36, Eoi/ zv 0 'riog ifjiug BXev6e^u(rviy ovTcag eXevQeooi easa-ds. If the Son therefore fhall make you free y ye are free indeed.

XXXL The

( HO ) XXXI.

The happy confequences of men's heft endeavours. They are by the fame Logos freed from all corruption, and entitled to immortality hereafter. Tore yct^ ccuttjv (ti^i/

Goe^Tcc yevet toc^iv.^

I Cor. XV. 52. 'O/ vsiCDot (ju Xpig-c/) By^oSTjcovrai atpdoiOTCi,

The dead (in Chriji) fiall be raifed incorruptible,

I Cor. XV. 53* ^^ y^^ "^^ (pdoiOTOV TUTO SI/^U-

(roc(rd(Xi oi(p9uc(ria.v. For this mortal mujl pit on immortality. Rom. vni. 21. *Ot/ %cii ocvrvj rj jcTiO-ig eXevSeoit}- 6r](r£Toci ocTTO TTj; SaXetocg ryjg (pdo^ocg Big TV}v £Xev6eQJxv TV}g io^r,g

Tb)V TBKVCjOV TH 06»,

Becaufe the creature iffelf alfa fiall be delivered from the ^ bondage of corruption into the glorious liberty of the children of God.

I Peter

' De C. Q; Erud. Gratia. V. i. p. 535. 1. i.

( HI )

1 Peter l. 3, 4. EvXoyTjTog 0 Seog ... 0 xara to woXv ocVTH sXeog ocvayBVvyjo'ocg Tjf/^ug etg bXtti^oc ^cocccv li dvocga." (recog Ivja-a X^ig'H stc viyc^tav, etg kXtj-

Kui oti^oc^oiVToVy Teryj^vjfA^evTju ev Ou- ^avotg Big yjfjLccg,

BleJJed be God . . . who^ accord- ing to his abundant mercy ^ hath begotten us again imto a lively hope, by the refurreBion ofjefus Chrijl from the dead-, to an inheritance incorruptible, and undefiledy and that fadeth not away, referved in heaven for us.

XXXII.

Philo fpeaks of the Logos, not only as the Son of God, and his firft begotten ; but alfo flj'les him — ocyocrrviTov rezvov — his beloved Son,^

Matt. iii. 17. 'OvTog e^iv 0 vlog (jlh 0 otyociryiTog, T'his is my beloved Son.

Tx Luke

' De Leg. Alleg. V. i. p. 129. I. 4.

( H2 )

Luke ix. 35. ^eovrj tyevETO ea Trjg VB(peX7]f XiyTiCoty nTcg eg'iv 0 Viog [jlh o ayccTTrirogy avm ocjchete. And there came a voice out of the cloudy fayi?ig, T'bis is my beloved Son^ hear him.

2 Pet. i. 17. ^OvTog eg-iv o vlog fjL\i o ocyocrryiTog^ eig ov syco 6vdoycrj(roc, ^his is my beloved Son, in whom I am well pie afed.

ColofT. i. 1 3 . 'o *T/{?^ Ty\g ocyocTTrjg avTH, T'he Son of his love,

XXXIII.

He afks, by what means a man may arrive at pure incorporeal happinefs ; or as

he exprefl'es it — yevsa-Bou rcov ccctu^octcov noct ^Biuv 'nroxyfJLocTuv yXmovo^JLog — and anfwers— • *0 KOiTocTTvevo'Ssig avco6ev — o KocBocotoTOLTog vug — 0 Xv6eig Tuv ceo-fjLtov, koci sXsvOsoudsig^ — Hey who is in/pi red from above — who hath the purejl mind — who is loofened from the fetters of this worldy and hath gained his fpiritual freedom — he only can partake of this happinefs.

Matth.

» Quis Rcr. Divin. Hcres. V. i. p. 482. 1. 2—30.

( M3 )

Matth. V. 8. MuKoc^iOi ci itocQu^oi r*? Koc^SiXf cTi avToi rov Qeov oi^ovTcct,

lejfed are the pure in hearty for they Jhall fee God. Rom. viii. 2. 'O yu^ vo^oq TiS 'srvevf^oiTog rrj^

UTTO T\S VOfJL\S TTjg UfJLOtOT tUq XXt

For the law ofthefpirit of life in Chriji Jefus hath made me free from the law of fn and

death,

2 Pet. 1. 4. Ta fieyig-oc vjfjLiv Kott rifjcia BTTocy^ yeXfjioiTU SeScoDrjTotty hoc S10& tj^- rcou yevTjaSe ^stag Tcotvcovoi (pvcrBcag. Wherefore are given to us exceeding greats and precious promifes -, that by thefe ye may be partakers of the divine nature,

I Cor, XIV. I. I^iuycBTB T7JV uyccTrr^Vy ^tjX^tb h

rot TtTVBVf^OCTiyLX,

Follow after charity^ and defre fpiritual gifts. Ibid. 12. ZviXuTUi BgB TirvevfjLOCTCov (five

cca'cofjiocTcov,^

Tefeek after ^ what is fpiritual. XXXIV. Of

{ H4 )

XXXIV.

Of good Men admitted to the afTembly

of Saints above. *Oi /Jg ocv&duttlov fiev \)(pviyr,(ruq aTToXeKoiTTOTegi ^ociviTUi de Qbh ev(pviig ysyovoreg .... 6;^ TO oc(pQot^TOV Kock tsXbu)TKTOV yevog f^erx^ vi^uvTcci. ^hofey who relinqiiip human doc- trineSy a?id become the well difpofed difciples of Gody will be one day tranjlated to an in- corruptible y andperfeBy order of beings J-

Heb.xii.22,23. AXXa Tirooa-eXvjXvBccTB Ituv Off;, xa; TtToXii 0£tf l^coVTog .... xa;

f/MDioccnv AfysXcov . . . tcoci 'srviv-' IjLXCi oi}coct£t)v TBTtXeicoixevccv, But ye are come unto mount Si on, and to the city of the living Gody a77d to an innume- rable company of angels y and to the fpirits of jujl men made perfcB.

ColoiT.

■ De Sacfificiis, V. i. p. 164. 1. 40.

( H5 )

ColofT. i. 12, Eu%a<>/5'i^i/T6$' rtd tstutdIj ru Ikx-' vecarccvTi vi^ocg etg ri^v fjL^Dida. t» xXm\s rcdv ocyioov sv rep (pcort. Giving thanks unto the Father ^ ivhich hath made us meet to be partakers of the inheritance of Saints in light.

XXXV.

of the juft Man not being given over to utter death, but raifed by the Word of God. For through the Logos, by whom all things were created, God will advance him to be near himfelf in heaven.

Hviytoc yav rsXevrizu efA,eXKeVy aye ttcXuTTcaf 'zs'Pog-iQsTOit, Loo'Tr&D oi 'Woot^doi**»ocXXoc dtoc oyjucirog m aina fJiSTocvi^ocTui^ oi i koci o (rvy^TTocg xoaruog idy]f/,iiioysiTO — Tw uvrca Aoyu Kca to wccp BoycC" ^of^epogy Kcci rov teXewv octto tuv "srsoiysicov ccvuycov cog ecKVTov ' — l^ovcag 'srXTjcrtov eccvm*

For

' De Sacrificiis, V, I. p. 165. 1. 7. »- Ibid. 1. 5,

K

( H6 )

For wlyen he is configned to deaths he does 7iot faih ^^or is he added to the numbers^ who have gone before him : but he is trayijlated to another fiat e by the Word of that great Caufe of all things y (the Logos), by whom the world was created — For God, by his faid Word, by which he made all things, will raife the perfeSl man from the dregs of this world, and exalt him 77ear himfelf: he will place him near his (nvn pcrfon.

John vi. 44. Ov^Bi^ ovvocrai bXSsiv tu-qo; fzSy

IKkvct] ocvtoV Koci tyco ocvugr^cu avTOV TV, ttTyocTf] rjiyisoa,. No man can come to 7ne, except the Father y which hath fent fne, draw him: and 1 will raife hi?n up at the la/l day,

John vi. 37. YIUV, 0 OlCCCTi fJiOl 0 UdTirOy TtTOOg

All, that the Father giveth me, fl:all come to me,

John

{ H7 )

John xlv. 6. OvSiig e^x^rxt nr^og tov Uoctsooc,

No man cometh to the Father^ but by me. John xii. 26« *07ra ^i^i syuy s^cu Koci 0 Stoi>covoc

0 BfJLog eg-cci koci Tif/^vjo-et

ctvrov 0 UciTvi^,

Where I am^ there alfo Jhall my fervant be ... him will my Father honour.

XXXVI.

AOrOS APXIEPEY2.

Of the Logos being the true High Prieft; of his being without fin, and anointed with oil. 'o Kocf/^og, Bv u Koit A^x^s^svg, c 'srouroyovog u\jT\s 0eiog Aoyog,^ — AByo[/,ev yoco tov Adxibdbx iSK ccv^ouTTQVy ocXXcc Aoyov Qsiov eivoit, ttuvtcov a^

SKUCTiCaV llOVOVy uKkoc KOCl UKii(riCt)V OcSiZTJfJLCCTCCV

UfjiBTOXOV

' De SomniiSj V. i. p. 653. 1. 23. K 2

( h8 )

auBTO^ov — dtOTt TTjv x,e<^cx,XrjV my^oig-Ki i\uiu),^ It is the iDorld^ in which the Logos^ God's Firjl'boni, that great High Prieji, refides. And I ajfert^ that this High Priejl is 7io man, but the Holy Word of God: who is not capable of cither vohmtary, or involuntary fin — and hence his head is anointed with oil.

Heb. iv. 14. E-)(^ovTeg av Adx^soeo. f^csyoiVy Sie^ Xy]Xv6oToc rag aoocv^ig, iT^trav rou

Xoyiotg,

Seeing then, that we have a great High Prief, that is faffed into the heavens^ J{f^^^ the Son of God, let us hold fajl cur profrficn,

I Pet. 11. 22, 'O^ UfJiU^TLCKV ^K BTTOl^CTBVj nh

Who did 710 fn, neither was guile found in his mouth.

John

' De Profugis, V. i. p. 562. 1, 13. and 22.

( H9 )

John viii. 46. Tig g^ v^jluv ik^yx^^ /*£ ^ff

Which of you convinccth me of

■ _ >?

A6ls iv, 27. Toi/ a^;ci/ woci^oc (TH iTjcraVy ov tx^LC-ocg.

'Thy holy Child fefuSy whom thou hajl anointed.

John 1. 4^' Evo7j}ca,i/,ev rov Mscr(noiVy 0 i^t f/.E&eo^yivzDOfJLtvov 0 Xotg'og, We have found the MeJJiaSy which isy being interpreted^ the Chriji, (i. e. the anointed.)

Heb, Vli. 26. Aax^toiXjgy c(nogy ujcocTCogy afJLi" avTogy }cext^pt(T^ivog octto rcov

For fuch an High Priejl be^ came usy who is holyy harmlefsy undefledy feparate from fmners.

K 3 XXXVII. Aorox

( ISO ) XXXVII.

AOrOI APXIEPEY2 ME0OPIOZ, OR THE LOGOS IN HIS MEDIATORIAL CAPACITY.

Philo mentions the Logos as the Great High Prieft and Mediator for the fins of the world.' And, fpeaking of the rebelHon of Korah, he introduces the Logos as faying

was 7, who Jiood in the middle between the Lord and you. For this province was de- legated to him by God the Father — \vx

usdooiog gag to yivo^ivov dtocKotvYi th wsTroir^zoTog'^ — that byjlanding as a mediator between both^ he might feparate the creature from the Creator, He had before faid — Qocv^jlol^cjo koci tov ^jl^tcx, aurv^yig ccTrveugi oooc^ovrcx, auvTOvcog *Udov AoyoVy Ivx gy\ ^i(Tog Tm TeSvrjKOTCov Kcct rcov t^covTCov*^^

I can^

' De Somnlls, V. i. p. 653. 1. 14.

* Qu\s Rcrum Divin. Hurrcs. V. i. p. 502. 1. I.

' IbiJ. p. 501. I, 46.

( '51 )

/ cannot without admiration view the facred Logos^ frejjing with fuch zeal and without remijjion^ that he may fiand between the dead and the living.'^ The High Prieft, who went once in a year into the Holy of Hohes, was a type of one greater, who was to come. Philo defcribes this facred apartment as — Ba-coTocrta th 'Udh — aura TU aovToCy Big a, uttoc^ t^s BVioivra o Msyocg 'leosvg Bicre^^BTUiy Tvi vTjg-sioi Xeyof>t,evYi, fjuovov e7ri9vf^toi(rcoVy Tcoct KoiTX TO, wocToict Bv^of^Evog (pODOiV ayccQcov^

eV6T7}^lCCV T6 yCOil 61^7}V7}U C^TTCCO-IU CCvSoCOTTOig 7/6^

very innermofl recefi of the temple — the holy SanBuary, into which the High Priefi once in a year upon the day of the fajl entered-, merely to offer up incenfe, and to make fiipplication after the rites of his country for the produce of all good things, and for plenty and peace to the whole world. "^ In this account Philo muft have been in fome refpe6ls wilfully miftaken. He muft have known, that the

office

' Quis Rer. DIv. Haeres. Vol. i. p. 501. 1. ig.

* De Virtutibus, V. ii. 591. 1. 5. ^ 4

( 152 )

office of the High Prieft at this feafon was to perform an acl of atonement. It was an everlajii?ig jlatute to inake atonement for the children of Ifrael for all their fms once a year J' As to any prayers to obtain — (po^av Ttdv otyaAuv — plenty or produce^ no fuch were made; much lefs for the univerfal peace and happinefs of mankind. I do not believe, that the word pray^ or prayer^ is to be found in any one ordinance of Mofes. He therefore impofed upon the emperour Caligula, when he made this declaration before him. What he fays, of the Logos being the Interceffor for man, a Mediator for Sin, is true : but it was the Logos in a capacity, which he could not be brought to allow. The whole is very truly defcribed by St. Paul, who mentions Chrift as both High Prieft and Mediator — a High Prieft, who has once for all entered the true Holy of Holies, Heaven 3 and makes intcrccffion for us.

HeK

^ r.fv. xvi. 34.

( ^53 )

Heb.viii. I— 6. E%o^ei/ A^^^s^ea, og £y,oc9i(r£v ev oe^ia, ra ^oov}^ rvig f^eyocXuo-vvyjg iv Toig aoocvoigy Ttcv ccyicov Xei- ra^yog .... z^Eirlovog Sta.6y}}C7jg

fyLEO'lTVjg*

We have fuch an High Priejl^ who is fet on the right hand of the throne of the Majejiy in the heavens', a Minijier of the fanSluary . . .a Mediator of a better covenant. Heb. ix. 24. Ou yoc^ sig ^ei^OTroiTjToe. ccyioc ei(r7jX9ev 0 Xoig-og, avrtrVTrcc tuv ccXTjdivuVy aXX* £ig oajtov rou aoocvoVj vvv tjjLCpocvKrivivoct Tta

For Chriji is not entered into holy places made with handsy which were types of the triie-y but ifiio heave 71 it f elf now to appear in the prefcnce of God for us.

Heb.

( '54 )

Heb. ix«II,I2. X^t^o; Ss srx^ocyivofip^ng A^x'" B^vg rm fjuXXovTcov oLyaAmVy aoi.

TV}g fZei^OVOg X,OCl TtXitOTBDOtg tTKYj-

^fjg ryjg KTt<reci)gy Kde d/ ccifjLXTog roxyci)v kxi fiocrx^v^ diot oe ra iSn: ai^UTog ii(rv}X9ev i(poc7ra,^ tig tcc ayiXy atuviov XvTPCjo(riv Bvpaf^evog, But Cbriji being come an High Prieji of good things to come^ by a greater and more perfeB tabernacle^ not made with handsi that is to fay^ not of this (worldly) buildifig-y nei- ther by the blood of goats, and calves y but by his own blood he entered in once into the holy place^ having obtained eternal redemption for us. I Tim. ii. 5. 'E^^ yoc^ G^sog, hg Koci f/^(riT7}g 0£tf Kut ocu6oc»]7rcoVy uv9ocj07rog Xoig'og lf]<nig*

For there is one God, and one Mediator between God and many the man Jefus Chrijl.

XXXVIII. Con-

( ^55 )

XXXVIII.

Concerning the fix cities of refuge, to which people guilty of accidental homicide were to repair; and of their return from exile upon the death of the High Prieft.

j^nd the Lord /pake unto Mofes. — Te Jloall give three cities on this fide Jordan^ and three cities Jhall ye give in the land of Canaan y which fiall be cities of refuge : — that every one^ that killeth another unawares may flee thither. — And he flmll abide in it unto the death of the High Priefly which was anointed with the holy oil*

XXX.

Philo's opinion concerning thefe cities and the death of the High Prieft.

Though he in general fuppofes, that the

ordinances concerning the Levites and the

High Prieft were limited to them, and had

no further meanings and is of the fame

opiiflon * Numbers xxxv. lo. 14. 25*

( 156 )

opinion in refpecl to the other folemn appointments -, yet he is forced in fome inftances to allow, that there was fomething farther meant, and that the High Prieft mentioned was a type of one fer greater: and he gives his reafons for his opinion. His words I have before quoted : but I fliall repeat the purport of them, as they defervc to be farther confidered.

He fays,' that he was for fometime in a ftate of doubt and perplexity concerning the nature of this ordinance, when he confidered it literally. For the punilhment did not feem to be equally impofed, as the peifons were alike guilty. Some muft have fled away St the commencement of the Prieflhood^ and others when the Prieft was near his difTolution. Hence, fome muft have been in a ftate of exile for years, and others polfibly for only a few days. He therefore concludes with faying, that the High Prieft ultimately- alluded

* Sec p. 91, 92, 93. of" this Trcati/c.

( ^57 )

alluded to was the divine' Logos: and the Hate of exile was his withdrawing his influ- ence from the foul of man.* Wc fee that he came near the mark, but could not attain to it. In confequence of this he has brought himfelf into as great difFiculties, as thofe, which he foueht to avoid.

This great perfonage was certainly the Logos; but the Logos in his human capacity, Jefus Chrift the Meffiah ; who was alluded to under the charafter of the High Prieft anointed ivith oiL He was to free the world from a ftate of exile, and fpiritual bondage ; and procure hberty to the fouL Tills was effeded by the death of tlie MefTiah, ? the true High Prieft \ a circumftancc, vrhich Philo could not comprehend. By his wrong application of the truth, he is obliged with much refinement to attribute this death to a perfou incapable of dying ;

and

' A£7o//.£v ya^ to* A^-;^*?.-?* h% a^OrvTo, <x^>.a, A47&F Sho» £»70».

V. i. p. 562. 1. 13.

* De Profugis, V. i. p. 563. 1. 24. *

' I Cor. XV. 3. A;;-.-Gjch» vvi^ Ta» a.^xxcri-sf r.xvy.

2 Cor. V, 15, C.np 'ST.yvrx* am^ixyst.

1

( 158 )

and in the end he makes it no death at all. He accordingly luppofcs it to confift in the falling off of man ; when the divine Logos, the great High Prieft, withholds his falutary influence, and man is quite deferted. ' *E^^

yxo 0 UotarocToq t^toc Aoyog ^ri ycxt Tsrs^isg'iv £v

^^XV — ^^^ ^^ ^^^^S ^^ ^^^ divijie Logos lives end prefides in the human foul, there is no guilt ; no appearance of fin : but when he withdraws himfelf, then commences fin and corruption. But this is the fpiritual death of the man, and not the death of the Logos, who could neither fuffer, nor die. He is reprefented by Philo himfelf, as the Son of God, before the Angels, before all worlds, and al%og, everlafli72g — ^(p^ocyig eea — rjg o xo^^ocjcttj^ 0 cti'Siog Aoyog. The Author in confequence of it is forced to compromife the matter, and fo to quahfy his w^ords, as fcarcely to leave any fenfe. ^Ekv Sb aTrcQo^vvi (o A^'^^is^evg Aoyog), hk ocvrog Sicc(p9oi^eig -^ IFhen the Logos fJ:all die, who is ?iot fufceptible of death or cor- ruption — then, at this crifis of death without

dying,

* De Profugis, V. i. p. 563. 1. 27.

* Ibid. 1. 31.

( 159 )

dyingy the freedom of man is to commence. But this way of reafoning is too vague and inconfiftent to be admitted. It is plain, that Philo had accefs to a noble repofitory ; from which he borrowed fome very excellent ma- terials > but failed greatly in the application^

XL.

The neceffity of a Redeemer, and ranfom for fin.

Though Philo could not admit of a cru- cified Mefllah, yet he allows, and adopts, moft of the falutary articles relating to Chrift in his fl:ate of manhood : by which we may learn, how very reafonable they appeared to him. But at the fame time he mifapplies them, and refers them either to the Logos in his heavenly ftate, or elfe to the fupreme Deity, to whom they cannot be applied. We have feen, that he fpeaks of fin, and the propitiation for fin ; alfo of the Aurf a y.ou ctag^oL — the price and ranfom for iniquity — and the means of falvation, by which fpiri- tual freedom is to be obtained here, and

ever-

C i6o )

cverlafting life hereafter. But thefe bleflings he fuppofes to a rife from acts and ordi- nances, which were not adequate; fuch as the fin-ofFerings, and other oblations, which were prefented in the Temple, but were not fufficient for that great purpofe. He fome- times feems to acknowledge, that thefe ob- lations were types, and that the High Pricft himfelf, who made intercelfion, was merely a reprefentative of a greater Perfonage, from whom thefe bleflings were to be derived. At other times he thinks, that mere repent- ance without fatisfaclion is fufficient: ^Tar E^iv ci^peag, tut sXsvScpia,. ^ H y.ocy.uo'ig udttj IXuG-fjLog eg-t, T'o repent affords rcmijjion of fins. Humility produces propitiation. Still he ac- knowledges, that there mull: be additionally fome oblations made, and f(Mne victims offered to divine juftice. On thefe he founds our reconciliation with the offended Deity ; alfo on the re6litude of the Priefts and Levites, by wliom the offerings were made.

He

• Dc Congrcfiu, 5:c. V. i. p. 534.. I. 43. Sec alfo p. 84. ^ Dc Leg. Allcg. V^ i. p. 121. 1. 35.

( i6i ;

He ftyles thefe oblations IxotTfji^g -, and the altar ^ Ixacrrvi^iov , or the feat of mercy y and propitiation : and mentions the Levites as "^ Mjtool tuv kXXcjov dTTocvTuv — CI propitiation for all the people. Both repentance and offerings were requifite, and the minifiering of the Priefts neccflary : but they were only iigu- rative, and of themfelves could not efFeft atonement and reconciliation. Something of more confequence was wanting.

Philo in thus profecuting his opinion feems to approximate to the truth : but his ftrong prejudices were a conftant obftacle; and would not fufier him to admit it in full force. Yet he fometimes makes wonderful concefiions, as may be feen in many extra61s, which I have produced from him; and efpe- cially in the following inftance. He is fpeak- ing of the neceffity of a Mediator, to whom all in the fervice of God fhould apply,

AvocyKociov

' De Profugis, V. I. p. 561. 1. 13. ^ Dc Sacrlficiis, V, i. p. 186. 1. 25.

( ^62 )

^ Avccyyicticv yoca rjv rev leocof^svov rto T'd KCCfjiii UuTPi Uaoocy.XriTCt) ^DV](r&a,i rsXaoTUTu ty^-j aoerxv vliOj 73-oog TS a.fjLvrjg'iocv cx.^ocpTr,fj:ot.TU)Vy x.ui -xpo'fiyiuv u(p6ovLJTaTuv uyaSuv, For it ivas Jiccejfary for a pe?'fo72y who icas performing his duty to the great Father of the world, to apply to his Son (the Logos) as an advocate the mofl perfeB i?i every virtue, both to have his fms forgotten-^ and for the obtaining of every good gift. One would imagine, that he had feen the Epiftles of St. John, and alluded to them. ^ Texwa

lav Ti; ciiJiocoT'^, Uoc^ockXt^tov £%o^ei' w^cg rev Ila- reooc, Ir^cav Xoig'ov, OiKaiov* koh uvto; lXa,o-fji.og ig-t 'sreoi TLcv u'^a^nuv iifjuuv. My little children, thefe things I write unto ycu, that ye fn ?iot. But if any man fin, we have an advocate with the Father, Jtfu^ Chrijl, the righteous (reXsio- TocTov T7]v cccsT'/iv) ', and hi' IS the propitiation for cur fms. His words fcem to be a comment upon the Apoftle.

XLI. OF

' De Mofe, V. il. p. 155. 1. 25.

' I John il. I.

( i63 )

XLL

OF PHILO'S GREAT MISTAKE,

He complains juftly of the degeneracy of mankind, and prevalence of wickednefs; and adds — ' Tk; 0 UK, ocv Tcov ev (poovdvroov to, tcjov

'sroXXccv av^DUTTuv imv Boyoc^ ^.y} cr(podooc

KCCTricpTja-Yi, Kca woog rov ^ovov ^uTmcc Qbov btc-

QoviG-'^ ; ivoi Td fXEV £7riiCii(pi(rYi' Avroa. Ss koci aug-ooc KocrxSetg Tvjg ij/u^^jf, etg eXevSeptizv aVTTjv e^eXTjroci, What 7nan is there of true judgment :, who^ when he fees the deeds of 7720ft 772e?iy is not ready to call aloud to the great Saviour God, that he would be pleafed to take off this load of fin ^ and by appoi7iiing a price and rajforn for the foul^ reftore it to it's original liberty ?

This — XvToov zoii crcog-Dov — ranfom and price cf rede772ption^ was paid by the Son of God, as had been foretold by Ifaiah, and other Prophets ; and he on that account was

efleemed

* De Confufione Ling. V. i. p. 418. 1. 47. L 2

( i64 )

efteemed the true Saviour of the world. He offered himfclf for a propitiatory facrifice ; and by him the true freedom of the foul was obtained. Surely our infirmities he hath borne ^ and our forrows he hath uyidergone. He was wounded for our tranfgrcjjions ; ivas frnitten for our iniquities — and by his bruifes we are healcdJ' This redemption was effected by the ?vlefliah Chrift, who was a ftumbhng block to Philo and his nation, and unfor- tunately rejected by them. Our Saviour himfclf declared openly, that he came into

the V/orld — * l^ivoci rvjv tI^vxV^ uvt^ Xvt^cv avTi zroXXcov — to give his life as a ranfcm for jnany. And St. Paul fays — ^x^^co^ \i\(T\iq . . 0 ^^g eccVTOV avTiXuroov vttso ijuvtoov — Jcfus Chrift, who gave himjclf a rajfom for all. This was not properly the Logos, as Philo feems to think: for the Word of God in heaven cannot fuffcr, nor Ix: facrificed. But it was — "^Avd^uTrog x^ig-cg

Ir^trag , . . f^Bcnr}; (dsj kcci ccv^^oottccv — the man

» Ifaiah liii. 5. ~ Matt. xx. 28.

a I Tim. ii. 6. ■• IbiJ. v. 5.

( ^65 )

Jefiis Chrijly the one Mediator between God and men. Hence he is miftaken, when he fays — ^ Aeyojjcev Se rov Ag^isdboc hk, ocpSouttov — 'Tie High Priejl is not a man. For all that was loft by one man was to be repaired by another. The heathen had fome traditional knowledge of this, as appears by the oracle.

This by a miftake became the founda- tion of human facrifices ; of which cuPiom Philo himfelf takes notice. But he makes all true expiation to center within the pre- cincts of the Jewifli Temple, and to be compleated in their rites and offerings; through the interceffion of the High Priefi:, the reprefentative of the Logos. To Chrift the Redeemer, the Word of God in a ftate of humanity, he paid no regard : nor could he conceive, that there was ^ a fecond man^ the lajl Adam, who was the Loj'dfrom heaven. He trufted to the law, and the ordinances eftablifhed by that Jaw : not knowing that

the

* V. i. p. 562. 1. 13. * 1 Corinth, xv. 45. 47.

^ 3

( 166 )

the law was only — ' o-kiuv tuv jjlO.Xovtccv ayotAuv — the fiado'iv of good things to come — OvQiTTOTi ^vvocTai Tug -woocreo^OfjiBViig reXc-iucoci — - It therefore could 7iever make it's profelytes and followers petfeB. Neither the Levite, nor the High Pried of the Levites, could make atonement for the fms of the world. ^A^vvuTt>v

yocD cciucc TOLUDtcv ycoci Tpxyuv a(pociD£iV cci^u^Tiug,

The blood of bulls and goats had no fuch efficacy. They were types of a greater offer- ing to be one day made : and God himfelf had fhewn their infufficiency, and that there was no real dependence upon them. To what ftcrpofe is the multitude of your facrifces to me, faith the Lord, I am full of the burnt- offerings of ramsy and the fat of fed beafls, I delight not in the blood of bullocks, or of Iambs, or of he-goats: bri?2g no more vain oblations, ^ Phllo did not confider, that the daily facrifice was to be taken away, and the ordinances of Mofes to ccafe ; when the

Mefliah

' Ilcb. X. r. ' IbiJ. v. 4.

3 Ifaiah i. 11. and i %,

( i67 )

Mefliah Prince was to be cut off, and not for himfelfy but for the Jim of the whole world,'' To fuch evidence he was deaf; and induftrioully avoids ever mentioning the Mefliah, whofe emblem the anointed High Prieft was: and he feldom apphes to the Prophets, by whom the Mefiiah was fore- told.

XLII.

PHILO'S NOTION OF THE RETURN OF THE DISPERSED JEWS.

He could not be perfuaded, that this great Perfonage had appeared, and been reje6led by the Jews: of whofe blindnels he partook and was a tacit abettor of their crime. Inftead of apprehending any evil, tl'iat would enfue, he anticipates much happinefs; and feems to think, that the reftoration of his brethren, difperfed among the Gentiles, was not far off, and that they

fliould

' Dan. \x, 26. L 4

( >68 )

fhould experience the good will of the Deity — ' Evf/.£vsiocg revfcvToci rr^g ix. j-d auiTr^oo';

Kxi lXe:iJ 0£fcf K(iv yuo ev i(TyjxTixi; u:(ri y'f\';

iaXevovTBg -syuooc rcig uixf^^^^Tug ccvTag uTTocyaa-iv e^Sooigy cccTTTSo u(p* evog cuvSr^i^ccrog r^ix^occ yjrc *wocvTig eXBuSspuS'/jcovToci' rvjg uGooug 'sroog o(,dbt%¥ u£Tcx.^cXY,g x.ccTcx,7rXy]Piv soyoccccfjiBvyig roig ce(r770Tcci;. Me9z(rovTCCt yoco uvrag, oc:de(rOcVTeg KoBiTlovuv uD'xj^'.v — I'hcy icill experience the goodncfs of the Saviour and merciful God. For though they may be in a fate of f aver y, and have been carried captive by their eneinies to the farlhejl farts cf the earthy yet they ivill all, as it were ttpon a fignal given^ be jet free in one day. For their general return to virtue will be matter of univerfal wonder to their mafers. \Ai,^y\<TovroiL yoco ccuT'iig-, ocidi<T&iVTB; xoei-f^ovocv uDx^iv, 'They will fend them back free to their country y and be af:amed any longer to rule over perfons fo fupcriour t'j ihemfelves. He then proceeds to mention their return from Greece, imd other places, and of their being conducted hy a divine Perfonage in appearance far heyond any thing, that the

eye

* Dc Exccrat. V. ii. p. 435. 1. 36.

( i69 )

eye of mortal ever beheld: who would be perceptible to them, but invifible to the reft of the world. Then their land was to be repleniflied, and happinefs and honour to be their portion : and a fuperabundance of good things was to enlbe — ^kdc^ocutsp ocswocccv •wviycjov T\s Qea x^pircdv gsaa-oci — CIS jionjcing from the everlajiing fountain of Gcis grace and goodnefs. In fhort he mentions his brethren as the only future objefts of God's loving- kindnefs; and reprefents the rei1: of the world as under a curfe — ^T^eij/s; yoc^ I esog Tag UDocg ^tti rag .... £x^9^^ — ^^^ '^^'^'^'^ turn all his wrath againfl their enemies. This illufion prevailed, and thefe fair profpefts were entertained, at the very time, when the clouds were gathering, and a ftorm impending, which foon burfl: upon this devoted people, and terminated in their utter ruin. So far from any return of the captive tribes, the whole Jewifli nation faw their city taken, their temple ruined, and their

land

" De Execrat V. il. p. 436. I. 25. * Ibid. ]. 28.

( I/O )

land made defolate. And they were them- felves driven away, to join their apoftate brethren in foreign lands, and to fmart under a long and painful captivity. Who ther Philo lived fufficiently long to fee all his views rendered abortive, and to have fliared in thefe calamities, is uncertain. He certainly approached towards the time of this crifis.

SOME REMARKABLE DOCTRINES OF PHILO,

WITH PARALLEL PASSAGES FROM THE

EVANGELISTS AND APOSTLES.

XLIII.

Of natural impurit}^ to be cleanfed and wafhed away by divine influence only.

— 'sra.Dx^uDiiVTcc; tu Qeco to (pon^ovvBiVy xoa f/,i}Se7roTe vo^KruvTotq lauvi^g Bivoci euuTug ccvev ^uocg i7ri<pD0(TVvr,g tcov y.r^Xi6u)V uvot^B^ov iycvi^ioci xa* aTToXaa'xi jSiov, ^

It

' Dc Somnlis, V. i. p. 662. 1. 37.

( '71 )

It is ciir duty to trtift to God to cleanfe end beautify our frame-, and not to thinks that we are of ouffelves capable^ without his heavenly grace ^ to purge and wajlo away the fpots^ with which our nature abounds.

John XV. 5. Xcjo^tg g^« \s Svvoi(rSs woteiv is^sv. Without me ye can do nothing,

John iil. 5. Eay ^y\ rtg yEvvTiGri g| iiSocrog jccci 'srvBVfjLocTog^ a ovvocrcci eia-eXdeiv eig TTjv /3oicriX£iuv ra Qsn, Except a man be born of water and of the fpirit^ he cannot enter into the kingdom of God,

iThefT. V. 23. kurog Iz 0 Ssog Tvjg eioTjvyjg ayioctroil Vfycag oXoTsXstg, j4nd the very God of peace fdnBify you wholly,

Titus ill. 3-"^5* ^i^s^ y^9 wore tccci vi^etg . ,. S\i^ XBVovreg e7n6vfA,iocig kcci yi^ovocig TzrviKiXciig , . . ocXXoi (Xcottjo rifjccov ©eogj v,ocToc rov cci/ra tXtov e(rco(rev Y,fA.Dcg dioc X\iTDZ wccXtyyevecTiug Koci uvocTCocivcaasug Ttrvsvi^ocrog uym.

For

( 172 )

For we ourf elves alfo were fome^ times .... fcrving divers lujls and pleafures .... hut God our Saviour .... according to his mercy faved us by the waJJ.nng of regeneration^ and ren€%mng of the Holy Gbojl.

I Coi*. vi. 1 I . hWoL oc'7reX\i(ra,(r&B, ccXXcc riyi- cco'dTjTe^ ocXXoc ediycociu6'/;Te ev rut

But ye are waj}:ed, but ye are fm^ifedy but ye are jujlified in the name of the Lord fefusy a?id by the fpirit of our God. 1 John 1. 0* Ecx,v (.jJLoXoytiOfJLiv rccg u^cx.oTicx,q il^jLCjoVy TTig-og £5-/, icoci dijcoctogy Ivoc x(pv ilfjLiv Tocg (XfjuocoTiug^ Tcoct ycot^xoKr-n yifjiuq uTto -sroccrvig ocdiKiocg. If we co?ffs cur fins^ he is faithful and jujl to forgive us cur finSy and to cleanfe us from all unrighteoufnefs,

I cannot

( ^73 ) I cannot help fubjoining another paffage from Philo, in which he takes notice of fpiiitual purification, and the neceffity of having our fins waflied away,

BiiX7i9sig fjLSVTDi (o QBog) kcci Tvjg Qeiocg ccdbtyii; aii Ovouvn TTjV EIX.OVX STTi yyjv ycocrocTTB^^oct it s'Xeov T^ yBvag tjucov^ kvcc fjLii] octv^tju"/! T7}g ufjuuvavog ^oiootg^ (TUfz^oXiKug ttjv tsoccv Xtct^vtjv tcoci ra sv ccvrri v,ciT(x.(TKBV(x,^Biy crocpiKg ci7reijcovi(rfA,x ycca I^Li^yjjicc, T'/ig yota oi,KOi,6czo(riccg VjfjCCdV ev yACca (pv^i Tv^v 'l.x.yivr^v ldcv<r(X<rdcciy to Xoyiovy Ivoc b^o)ubv la

X(X,9^^67](r0lj(.B9ciy By.Vt^OCfA.BVm ZOCt UTToX^CCCfJtSVOl TOi

-zoiTccgovTraivovToc ifiy.ccv rov 4k9Xigv, koci ^viTTiXsiug ysuovTOCj l3iov. '

For, whe?i it pleafed God to fend donvnfrom heaven the likenefs of celeflial virtue, out of fity to mankind, that they might not hereafter fail of a better let, he thought proper to appoint emblematically a facred tabernacle, and to furniJJ: it with various articles : which taber- nacle was a type and refemblance of diviiie

wifdonu

* Qijis Rer. Dlvln. Ffasres. V, i. p. 488. 1. 39.

( 174 )

ivifdom. For he tells us, that he placed this tabernacle, the feat of his ovdclc, in the midji of our ' impurities, that we might have whcre^ withal to cleanfe ourjelves, and waflo away all the filth and pollution of our wretched, and ignoble being.

Our infirmities are very truly described by Philo, and the neceffity of purification. But tliis was not to be efFefled by a worldly tabernacle; but by a great High Pricft, of whom he has elfewhcre taken notice; and who has once for all entered into a heavenly tabernacle, of which this was only an em- blem. The High Prieft was Chrift himfelf

— Tiav ayiuv XsiTHDyogj KUt, Tvjg (TKrjvrjg rrjg akrfiivyiq, iiv BTTTj^ev o Kv^iog, koci ioc ocv^uttoi;^

— a minifier of the fajiBuary, and of the true tabernacle, which the Lord pitched^ and not man.

The

' Leviticus xvi. i6. The Editor interprets this paflage other wife.

* Heb. vili. 2.

( 175 )

The former ordinances were inefFeftual,

SiopOctxrecog bttiksi^^voi., Xpigog oe 'wotpoiytvo^svog Ac^iBpevg rcov f^eXXovruv uyoc6uVy dice TTjg ^it^ovog Koci TsXsioTipccg I^KTjVTjgy if x^tooTroivjrVy ruTsg-iP^ « TuvT'^g TTjg KTi(rect}g . . . bktyjXGsv B(poc7ra.^ Big t% ayiUy cciCf)Viov XvtpcoG'iv evoot^Bvog, ^

— which Jlood only in meats and drinhy and divers wajlnngs^ and carnal ordinancesy impofed upon them to the time of reformation.

But Chrift heing comey an High Priejl of good things to come^ by a greater and more perfeB tabernacky fiot made with hands^ that

is to fayy not of this building hath

entered once into the holy placey having ob^ iai?2ed eternal redemption for us*

XLIV. Of

Heb. ix. IC5 ir, 12.

( 176 )

XLIV.

Of our beft works not bcins; of thcmfelves

acceptable, nor of value, but through the

goodnefs of God — MtjSb rY,v cc^bt'/;v, uvsv ^etcc;

Even virtue without God's Jandlion can never frofit us.

Rom. Vlii. 8. *0; £v (raojc; ovriq Gsu) aoscoci is

OUVOCVTCtl,

T'heyy that are in the fiefloy

cannot pie afe God, 1 Peter ii. 5 iUTTooa-^SKTug ru) Qsu hx

hjCa Xoig-a.

.... acceptable to God through

Jefus Chriji. Heb. xii. 28. Y.'/uy.iv yjxoiVy Oi' '/jg XocTOBVcc^i9

evuDSg-cog ru Qeu.

Let us have grace, whereby we

may fervd God acceptably.

Rom. * De Detcrlorc — infidiando, V. i. p. 203. 1. iS.

( ^17 )

Rom. ill. 24. . . . SiKocmijcsvoi Sco^stxv rui uvm yoLDiTL hoL TTjg ocTToXvToejocrsctjg TTjg ev Xoig-(^ Ivja-iiy cv Ttrooedero 0 ©Bog iXocg-Tjoiov,

Being jiijlified freely by his grace^ through the redemption^ that is in Jefus Chriji^ ijohom God hath fet forth to he a pro- pitiation. 2 Tim. i. 9. ... 06i^ T\i (Tua-oiVTog vji^ocg ytoci }coiXe(rocvTog ... if kxtoc tol s^yoe. %fjLCjt}V, uXXoc TiocT ioiav TU-ooSeciv

Gcdy who hath faved m^ and called uSy , , . not according to our worksy but according to his own purpofe, and grace, Rom. XV. 16, ... Ti^o(T(po^o(, , . . suTT^oa-^EycTogy 7}yiK(rf/,£V7] ev TirvevfjiOiTi ayiu. An offering acceptable^ being fandiified by the Holy Ghojl.

M XLV. Of

( 178 ) ,

XLV.

Of Faith in God, the firfl rcquifite.

liiovog y a^occxTi; oc^iogy o ocvoiSetg ty^v bXttiSoc Gejt.', Kcci cc; cariio ttj; y^vecreuig avr-/;;^ x,ui cog ccciv/] Koci a,hoc(p&ooov ly.ocvto fjLOvu oioc^vXocrocu That man is cnly worthy of acceptation^ who flaccs his hope in God, as the Author of his being -, and as the only one, who is able to keep him free from fm and corruption.^

.... u)g ceov f^Lvjosvoc vofjci^eo'Soii roTTocoocTrav avBpuTTC)/, eg ocj ^y\ btti. Qbov gX7r<^>?. Nobody J/jould be looked upon as at all human y that does not place his trufl in GodJ"

Waog TO Ov •utgiv . • . TfiV l2oc(riXiocx. tuv cipsruv.

Faith in God, the mo/l noble of all virtues,^

Hcb.

■ Dc Praemiis, &c. V. ii. p. 410. I. 24.

'- Ibid. 1. 34.

' Dc Abrahamo, V. II. p. 39. I. 18.

( ^19 )

Heb. xi. 6. X^o/^ Iz -urigic^q olIuvoltov bvoc^sg--

TTjCOCl,

TFithout faith it is impojjible to pie of e him. Mark Xl. 22. *0 Iijo-s?^ Xs^^f auro;^, E%ST£ "sr/r^v

y^/J^j anfwering faith unto them^ Have faith in God.

Rom. iii. 28. hoyiZp^i^ot. >iv WK^ei SiKcciii<rd(Xi ccv9oct}7rov %w^^c soycov vof^^. Therefore we judge ^ that a man is jujlifed by faith without the deeds of the law.

Rom. V. !• AiKOiiU)96VT6g \iv ejc 'srig'sugy ei^vjvyjv g;^Ojt^sy 'zoroog rov Seov Cioc ra KvoiH TjfjiCdU Ivja-ii Xoig-a. Therefore being jujiifed by faiths we have peace with Gody through our Lord Jefus Chriji.

M 2 XLVI. Of

( i8o )

XLVI.

Of the nature of Faith, and of it's very falutary confequcnces according to Philo.

In the Old Teftanicnt we find a belief of God, and a truft in his providence, with a fubmiffion to his divine will, continually recommended. But the duty of Faith, and the bleflings, with which it is attended, were never fo defcribed, and enforced, as v» c find them to have been afterwards by the Evan- gelifts and Apoftles. Thefe excellent peifons have taught us, in what it confifts, and the virtues, with which it fliould be accompa- nied; the peace alfo and comfort, with which it is attended here; and the everlaft- ing happinefs, which it will produce here- after. This happinefs depends on our Faith in Chrift, the word of cod: on him it is exprefly founded. But concerning this we have no fure light afforded citlier from the

Law,

( iSi )

Law, or from the Prophets. From the facrcd Writers afterwards we learn, that without faith, and faith in Chrift — oiSvva,Tou Bvizoeg^a-cci (ru Qbco) — it is impcjjible to pleafe God.^ By faith we are juftified:^ By faith fan£lified:^ By faith made wife to falvation:'^ Through faith we are faved : ^ The propi- tiation for our fins obtained through faith.^ By this faith in Chrid: the difciples had

power to call out devils — B^^a-tocv syXocXXav

vjiJLiv Bv rco ovofjLOLTi cTn, — luOfdy evcii tloc uevils are fubjeSl to us in thy name} They were likewife enabled to improve themfelves in all that was good; and to preferve them- felves — a^/j?^, Yi^ocL oc^O)^Mq^ }Coci ccvByycXvjTug "^^o ho/y, ujiblameabky and imreproveable^ if they remained -^T^ •z«r<f« TB^Bf-iBXiufjuBvoL — well ejla-

blijhed

' Heb. xi. 6.	^ Galat. ii. 16.
5 Adls xxvj. 1 8.	* 2 Tim. iii. 15,
» Ephef. ii. 8.	* Rom. iii. 25.
^ Mark iii. 15.	' Luke X. 17.
	M3

( lS2 )

blijl:ed in faith.' Whatever they afked in faith, and in the name of Chriil, they were

to obtain. JLOCV SX'^TB ToKiV .... ISroCl'TCC, C(TCC

If ye have faith .... all thii-igs^ ivhatfccver se f:all afk in prayer^ believing^ ye JJ:all received

ECCV Tl aiTYiCViTB BV TCJ CVClJLOCTl fXH^ ByOO -uTOtyjTU,

If ye JJ:all afk a?iy thing in my namc^ I will do it? St. Paul tells us — E^; cb -sng-ig eXTrt'^cf^Bvc^v VTTog-oco-ig • 'sroa.y^otTuv eXsyy^cg '6 (3XB77Cfiivct)V — Now faith is the foundation of things hoped for ^ the evidence of things not feenJ^

When therefore I fee Philo alluding to any of thefe doctrines, which were in a great degree unknown to the Jewifh Church, and to which the Gentiles were quite ftrangers, I know no fource, from which he could pofTihly obtain them, except from the firil: Chriftians of his time. His defcrlption of Faith is very remarkable.

Movoy * ColoiT. i. 22, 23. * Matt. xxi. 22.

' John xiv. 14. X -♦ Hcb. xi. i.

( iS3 )

Gsov 'nng'ig, 'uyotDV\yoQViiJLcc fiia, TtrXii^coiJ^oi p/^iyg-^-y ^XTTi^CAiv, oc<pODicc fj.zv Tccc^cuv, a.yoc9uv GB (pOQO.. Kccyco- Saii^oviocg^ u7royvu(rig, BV(Te&eia.g yvccag, evo(XifA,ovioig KXTjoog, ^vx"^^ sy a.7roi(ri (SeXricactg, £7r£p7;oetcrizevvjg

Tit) ISrOCVTUV OClTiit), ZOit OXiVOtijLiVCp ^LiV 'uTCCVTCC, [cnXo-

^ fjLBVu OB TO, arAg-cc.

"The only Jure and wellfounded blejjing, to which we can truJI^ is faith in God, It is the comfort of Iif\ and comprehends e^-cery falii^ tary hope* It is the diminution of evil, and produdfive of all good : the ruin of demoniacal

influence^

^ Some interpret y.x-M^cauonccy unhappinefs ; and it is fometimes by the Author ufed in that acceptation. But as it i-3 here contrafled with ivysQc-ixq yvooanq^ I fliould think, that in this place it relates to foul illulions, and particu- larly to the influence of demons.

Ariftophanes makes a perfon fay to another, Tk ocv ex.

viyoiT etvxi (/.acviuv ; jtaxoaai/xoviaj' t£ £T» ^/lxXKov j Who IVOuld not

think^ that this was madnefs ; or rather a diabolical frenzy ?

Plutus, V. 501.

In another place a man homouroufly fays — M:9j> « xijcXo^a?, a7\x' -n^irxKocq, Tou did not Jleal it: Tou only ran away with it. The other anfwers — xaxo^at^o^ei? — You are frantick — Anglice — The devil's in you,

Plut. V. 372, M 4

( i84 )

infiiience^ and the promoter of true godlinefs. It affords a title to happincfs^ and is the im^ provement of the human foul -, ^when the foul repofes itfelf\ and confides^ in the great Author of it's being \ who can do all things^ but ^luilh only^ and determines^ what is beflJ-

XLVIL

Of Repentance in confequence of Faitli.

AgL/T£fai/ (J'e%a TOiPiv, fjLBTot rrjv eXTnScty r; btti rotg ocfjcoioTocvofjuevoig fjcerocvoiu,^

'The next duty in order after faith is repent- ance of our fins,

Msra d6 tijv sXTndog ViKrjv uyuv oevreoog eg-iv, £u L) fjLBTOcvoicc ctymi'C/troci.^

When we ha've gained hope^ the next confii^l^ in which we are engaged^ is to ejiablifi re- pentance.

Luke

' De Abrahamo, V. ii. p. 38. 1. 49, &c.

* Ibid. V. ii. p. 3. 1. 46.

' Dc Praemiis ct Poenis, V, ii. p. 410. 1. 36.

( 1% )

Luke xiil. 3. Ovxh "^^y^ ^V^^* ^^^^'' ^'^'^ A-^

ueTavoY}TB, -lu-ocvTSg oocrcc'JTCiig cciro-

Xei(rSe.

I tell you nay : hut except ye

repent^ ye Jlmll all likewife

perijJd.

Acts ii. 38. \llT'XVOy\(jDCTZ^ XOLl f2a,7rTl(TB7JTCt)

Repent^ and be baptized evejj one of you, Luke xxiv. 47. E(J« . . - ky^^vx^v^^^ s^* t^ oj/o-

ujjLUOTicav eig -wolvtoc roc bSvtj, Repent a?2ce a?id remijjion ofjins Jhould be preached in his jtame among all nations.

Rom. ii. 4. To X^'^<^Q^ T^ ®£» ^^ fjCBTOCVOlOCV

ce ocyet.

7'he goodfiefs of God leadeth thee

to repentance.

XLVIIL Of

( i86 )

XLVIII.

Of Righteoufnefs and good works, the confequencc of repentance.

Mbtoc Sb th; rr^g ^BTotvoiocg ccycjovw; toitx cciXot

After repentance the third confix is to vmintain righteoufnefs.

. Mera rtji/ eXTTida. dsuTeoocv e^a rccnv fjLBTocvoiot Tcott BeXTiu(rig' o6ev e^rjg ocvocyoocCpH rov octto ^^oovog pm wcog Tov ct^eivovoc ^btu^ocXovtcc,^

After faith comes repentance and improve- ment', in confequcnce of which we readofperfons^ who from a bad life are converted to a better.

Afts XXvi. 20. ... E;; -uroLdOLV re rry %^fai/ Tv^g liiSoctocgj ycaci rag eGvectVy ccirrjy- yeXXov f^eruvoeiv, koci 67rig-pe(pav

STTi TOV QSOV, OC^iOC TTjg fJLiTUVOiUq

e^yoc -sr^oco'crovTug.

IJhewed

» V. ii. p. 411, 1. 36. * Ibid. p. 3. 1. 46,

5

( i87 )

I Jl:ewed .... throughout all the coajls of Judca^ and then to the Gentiles^ that they fictdd repent^ and turn to Gody and ao works meet for repentance.

James il. 18. Aa^oy ^JLot t'/jv Ttng-iv (n$ ex, toov eoycav (Ty.

Shew me thy faith by thy wof^ks.

James 11. 17 yi -sngtg, eav ^-z; e^yoc g;v^?7,

Faithy if it hath not works^-is of itfelf dead, James ii. 24. ^Qoocn roivwy on £^ scycjdv dircoti^ arat oiv9^co'7rog^ zoa hk tyc Txrigtug ^ovov,

Te fee then^ how that by works a man is jujiifedy ajid not by faith alone.

XLIX. Of

( iS8 )

XLIX.

Of the mercies of the Saviour God, and of men's relation and affinity to the divine Word, through the goodncfs of God, upon their repentance, and good deeds, and con- fcffion of their fins.

Eai/ fjLSVTOi KOiTOCiObO-devTS; cXv] ipuvvj

fjLBTu&ctXcdiTt, ycocycKTocvTig ix,BU ccVTug TTjg -urXavTjgy srocyoDBucrocviB; de Koct cixoXoyr^cavTBg c(toc rf^aorcv xa^' aVTug, oiccvoioi yceKa^Saofjcev'/i to txtc^jtov £ig to

TH (TVVSlOOTOg OCT^SvSsg yiOCt, aVUTT'dXoV, BTTSITCX, KXi

yXcoTTvi, TiTDog (^BXTiuav t(jov ocycaovTuVy evfZBVBixg rsv^ovToii TTjg ex, th luTrpog Kcci IXbu ©gy, rw yevei tu)V ocvQpcoTrcov BruioBTOv 'stocoocct'^c^bv^ Koct fyCBytg-Tjv dcoDBocv, ttjv woog tov wtv Aoyov cvyyi-

VBIOCV^ OL(p » XOcdoCTTBD OCp^BTUTTCV yByOVBV 0 UV^DU)^

TTBiog vug, '

If then they have from their very fouls a

jujl contrition^ and are changed, and have

humbled themjelves for their paft error s^ ac-

knowledgifjg

' De Exccrationibus, V. ii. p. 435. 1. 29.

( i89 )

knowledghg aitd co7if(JJi?2g their Jtnsy having a confcie?tce purijied Jirji in Jincerity and truth to the power ^ who knows thofe JijtSy and after^ wards by confejjion to thofe ^ who may be thereby edified', fuch per fins fi: all find pardon fro?n the Saviour and merciful God, and receive a mofi choice and great advantage, of being made like the Logos of God: who was originally the great arche-type, after which the foul of man was formed.

Rom, VI. 5* E^ y^9 cvfjLCpVTOt ysyovoifj^sv rca

uXXa. Kcii Tt^g ocvocg'oco'scog e(rof^e9oi. For if we have been planted together in the likenefs of his death, we fijall be alfo in the likenefs of his refurreBiofi, John Xvii. 22. Ka; eycd t7}v So^otv, yiv SsSuzocg ^01, oeouMoc avToig * Ivot coo'iv Iv, K0(.6ug iifjAig Iv ecr^jcsv, Eyca ev cLVTOig, Koa crv sv BfJLOi* And the glory, which thou gavefi me, I have given them ; that they may be C7ie, even as we are one, I in them, and thou in me.

I John

( ^90 )

1 John ill. 2. hyoLTTr^Toiy vvv nycvx Qsa i<T^svy

TiUL ViTTCO B(poCVeDCo6Yly Tt B(rOfjLB9ct* OlQXjJLBV Ssy OTtj EUV {pOCV£DC^6vy

cficioi oLUTtp £CCfjce9a,, Beloved, we be now the fons of Gody and it doth not yet ap- pear, what we JJ:aIl be : but we knowy that, when he Jlmll appear, we flmll be like him, I Cor, XV. 49. Ka/ Jcafog- e(poDe(rocfzBv rry bikovoc

TH %oi>Ci^j (pOOBO-OI^BV KCCi TV^V BiTiOVOC ra BTTHDOCVl^,

And as we have bor?ie the image of the earthy, we Jhall alfo bear the image of the heave?ily.

L. Man

( 191 )

Man the Temple of God.

Philo fpeaks of perfons truly virtuous and holy, as being the temples of God.

'OvTog (o vagjy u (pvj(riv o wooCpyjrTjg rov O£ov

God dwells y as faith the prophet y in the rational part of many the fouh as in a palace. ^

K-ou yoc^ £g-i r^ Ovri fioiO-iXeiov koci oncog 0£s?,

For the palace and temple of the great felf^ exijiing Deity is the intelle£lual portion of a man of wifdom. *

O Q>iog .... vetov uPiOTT^STretTTSoov sirt yi/jg a^

T'he Deity could never find upon earth a more excellent temple y than the ratiojial part of man .^

* De Prsemils et Pcenis, V. II. p. 428, 1. 10.

* lb. 1. 12.

J De Nobilitate, V. ii, p. 437. 1, n.

( 192 )

r r r f r

Avo ycco .... kioof. Qi'3' I'j fJLiv CCS o y.c(rfA.og .... Itspov d£ Xoyi'rCT] ''l^'J)(r], There arc tivo temples of God: one of ivhich is this IV or Id J the other is the rational foul ^

1 Cor. ill. 1 6. Cu;: cioocTB^ cTi vug; Qbh £§-s, km

TO WViV^OC T'd <dVd OlUBl iV VfJLlVy

Know ye noty that ye are the temple of God-, and that the fpirit of God divelleth in you?

2 Cor. vl. I 6. 'r^Sij yoc^ vuog Geii eg-e t^ccvrog,

l^e are the temple of the living God.

Eph. ii. 22. E;/ oj {X^igco) Koci xjiJLUg (rvvoiKO^ Sousio'Se etg x,cx,TOiX.Y}Tr}oiov ra Qea, In whom ye alfo are builded to- gether for an habitation of God ^

I Pet. ii. 5. Ka; DCDTOi Log xAot t^covng oiycoSo-

jUSiJ-Se, oiTCcg wvevf^ocTiKog

avev£yx.cci wvBVfjcctrr^ocg '^ucnotg, Te alfoy as lively foncsy are built up a fpiritual houfe .... to offer up fpiritual facrifces,

LI. HIS ^ Dc Somniie, V. i. p. 653. I. 22.

( ^93 ) LI.

His account of the firfl; created Man.

Philo mentions man as formed after the image of God — ycocr' eiKova. esu', and that he was alfo to be efteemed the image of the Logos — occ^£TV7rov T^ oLLTi'd Aoyii. ^

He flyles the firfl man Adam, and fays, that he was by God placed in Paradife; and that he was in a flate of perfection and freedom — 'Eioya.a-ocTO yoto ccVTov (o <^zog) oc(pBTov Koii eXsvSs^ov^ — For God created him to he at large without comptroll, in a Jiate of full liberty. But he difobeyed and was expelled . and forfeited his happinefs. ^ Here fin com- menced; and a curfe was hence entailed upon his poflerity. He fell from his origi- nal brightnefs ; and lofl that likenefs, which he before held, of the Deity, who formed him.

' De Plantatione, V. i. p. 332. 1. 38.

* Quoa Deus fit immutab. V. i. p. 280. 1. 7.

^ De Legum Alleg. V. i. p. 61. 1, 38. p. 63. 1. 10.

N

( '94 )

ToiyuD^v n'z aTTuvocro ^ utto Tr^g XufjiTTLotg S'jytveiug, eTTOcoocTog yBVO[^ivoc, Koa roig fjnr^ auTov ac^T} zuzcoccii/^oviug. ^ — Hence he eiijoyd little advantage from his n'Me origin^ havijig brought a ciirfe upon hinifclfy and being the author of unhappinefs to ally rcho came after him.

Here we have a juft account of the fall of man, and original fin, and it's fatal conlbquences to the world — E(?5 ' oig eixorug

^vvjTCV avT ' ahoLvoLT'd l2iov avSvTTrjXXu^ccTO ^ — — From this immortal fiate he was ju/lly doomed to deathy and m.ade a peripable being. After Philo has mentioned this inherent evil in the conftitution of man, one would expe6l, that he would point out fome remedy, fome proper atonement, by which God's favour might be regained, and man juftified in his fight. But, as we have feen, his recourfe is only to confefllon, and repentance, and the blood of victims, which can never of

themfelves

■ So the EJitor very properly reads.

* Dc Nobilitate, V. ii. p. 440. 1. 11. Sec note r.

^ Ibid. 1. 37.

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themfelves be an adequate compenfation for guilt. When a man has rifen in rebeUion againft his prince, has infringed the mod falutary laws, and been guilty of theft, murder, and accumulated wickednefs, he may fay, that he is forry for it, and wiflies it had not been done; and he may prefent a bull or a goat for the perfons he has robbed or flain. But this will not fuffice before an earthly prefident ; much lefs before the great judge of the world, the God of all juftice and truth. Something more was therefore requifite by way of pardon and atonement. Philo could not, from his fituation, but know the great article of the Chriftian creed — Salvation through Chriji , and that he was the propitiation for fm. He fliould alfo have known, that all the offerings of atonement, appointed by the law, were unavailing 5 and only figurative of the great atonement to come. His own Prophets had told him fo; and their words had been fulfilled. He has however acknowledo-ed fome truths of great confequence, which are well worth our obfervation.

N 2 LII. Of

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LIL

Of the Holy Spirit.

We have feen, that Philo entertained a very high opinion of the Logos, or Word of God ; and has fallen very little fhort of the truth. Whether he held the third perfcn, the Spirit of God, in the fame efteem, and had as juft an idea of it, may demand fome confideration. In his account of the crea- tion, where it is faid, that the Spirit of God moved upon the waters, he makes it only coeval with light, and defcribes it as nothing more than the element of air.' But in other places he affords a very different def- cription. For when he fpeaks of this divine Spirit refting upon the Seventy Elders,'' he defcribes it as infinite, and indivifible ; and ftyles it — wctvo'o(pov Uvivfjioc^ — the fpirit cf all ivifdom. He afterwards proceeds, and fays,

« De Mofe, V. i. p. 6. 1. 36. and p. 265. 1. 31.

* Numb. xi. 17.

' Dc Gigantibus, V. i. p. 266. 1. 2.

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^

Nvv 06 TO err ccvrca UvsuiJ^a. sg't to G-o(poVj to

QeiOVy TO (ZTf^Y^TOVy TO CtOiCClOSTOVy TO OigtLOV^ TO

•wocvTyi ^i ' IXcdv ez7r67rX7joojf/,£vov * cttso u^eXav^ J? fiXocTTTSTdt, fxzTccMev BTSpu, HO OLD 7irooTe6ev sXccTTHTcci T7JV cTWiCTiv, Koii eTng-T^ixTjUy Koci <ro(piocv, Aio ^7} 'srviv^oc ^eiov fx^evsiv fjLBv ouvoctov ev ipj^%>7> KccTxusveiv St ccovvccTCVy cog eiTToi^sv ^ — Now this spirit of God is a being of wifdom and of a divine nature^ indivifible^ infeparable, beautifuU i^ every refpeB throughout compleat. When it profits^ it is not impaired: 'when given to another^ it receives no lofs in percept ticn^ knowledge^ or wifdom. Wherefore this divine Spirit^ though it may refide in the human fold, yet cannot remain co7itinually y as I have mentioned. He gives a reafon for the Holy Spirit not always abiding with men, on account of their impurity — lioc to moci ocvTisg

O'CCDKOCgy fJLVj SvVU(rda,l to d'SlOV UveVfjLOi KOiTOCfJLBtVOil ^

'^I'he divine Spirit cannot dwell with them always^ becaufe they are carnal. But the

moft

' De Gigantibus, V. i. p. 266. 1. 21. » Ibid. 1. 35.

N 3

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mod parlicular dcfcription of the Holy Spirit is to be found in his obfcrvations up- on the words of Mofes.' An account is there given of three Angels appearing to Abraham, which Pliilo mentions as the facred Trias : and he defcribes the great reverence of the Patriarch at the fight of

them — Ka.i yocQ A£Da,oifjL, fjL^Tcc (TTniOYjg koci Tocyj^q

cio£7"/7 locDoci .... vjvix.oc 0 Qsog doDV(poo)i^evog vtto Sueiv Tcov avuTocTco Avvc6f/,euVy oioyyig tb ecu KOCl ccycx,6cTif}Tog, eig cov o fjiicrog^ Toirrocg (pocvTocaocg Bveioya'C^STo tti cocctix,?! ^/uxv {th A^occufz) — For it was with great earnejlnefs^ expedition^ and zca/y that Abraham went and gave direBions to his wife Sarai — when God, ef cor ted on each fide by two Perfonages from on highy whofe attributes were Power and Goodnefs, (the Di- vinity in the middle being in union with the other two) imprcffed a threefold appearance

upon the foul of Abraham y who beheld them?" He has in fome degree impaired thefe

truths by his fophiftry, which I pafs over.

His

* Gen. c. xviii.

» De SacriAciis, V. i. p. 173. 1. 12.

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His opinion is however plain, that the reprcfentation of thefe divine Feribnages, who attended upon the Deity, were two Powers from heaven, whom he diftinguiflies for their rule and dominion, as well as for their goodnefs. He farther adds — hg ojv 6 fjLSG-og : by which to me it appears manifeft, that he means the ' unity of the third with the two preceding. And though he feems to give* the fupremacy to God, yet he fpeaks of them all three, as u7rB^Ly^u<poi -, by which is meant — unlimited^ infinite^ confequently 7iot to be circumfcrihed — m \y.oL<;y\ il^^zt^vitxi fA^Bv ^^oiy.cog ' U7repiyoix.(pog yoca o Qeog, UTTSoiyooi^ot

" Other wife, to fay that there were three perfons, and th^t he in the middle was one of them, would appear idle, and unneceflary. His meaning may be known from a palFage before quoted, concerning the Logos*

O y VTCipocvu raxm Aoyoq ^noq . , . . ot,v7o<; nyMv vira^yjov ©etf,

Profugis, V. i. p. 561. 1. 16. For the divine LogoSy being the very Image of God^ is above all other intelleHual Beings whatever, And he is placed the neareji^ without the leajl interval, to that great Monad^ who can only he faid truly to exi/l, and be felf-exi/iing,

N 4

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y.ciL oci Avvufjtsig uvm. ^ — Hc adds, that the whole was a myftery, which was not to be treated of lightly — Ken tuv reXsic^^ fjn'ci; yevofjCBvrj reXercoVy fjLYihvi -ur^ox^iou; eycXccX'^ roc ^Six

f/,Vg-7jpia, • TOCfJLtBVO^iV'/l 6 OCUTOiy ZCii &'/£fJLv()0\J(ra.y sv

aTro^'^rjTco (PvXccttyi — For when a ferfon has bcen^ as it ijccre'^ initiated^ and partaken of thefe extraordinary tnyjieries, he fiould not be too forward to difclofe fiich f acred articles ; but like a good Steward prejcrve them in flence; and conceal them among the things, which ought not to be divulged. ^ To the latter part I cannot by any means fubfcribe. Whatever divine Truth is afforded, we must admit it, and bear witnefs of it to the world. Although it contains fomething above human conception, ftill it mull be admitted, if deli- vered from undoubted authority : othenvife we aft contrary to reafon, and to general pra6lice. For we allow thoulands of things,

fov

' De Sacrificiis, V. i. p. 173. 1. 18.

* He alludes to the myfteries of Greece, and to perfons initiated in them 3 and makes ufe of their terms,

J Ibid. 1. 32.

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for. which we cannot account; and aft, as if their properties were well known. We may therefore fafely proclaim our faith, and maintain the dodlrine afforded ; though it may in fome refpefts be above our ajopre- henfion.

CONCLUSION.

If then we admit tlicfc dodlrines of Philo, and excufe his prejudices and mifapplica- tions, we fhall find fome wonderful truths afforded. And thefe could not be borrowed from his brethren, the Jews 3 for whatever knowledge they had of thefe myfteries, it was by no means adequate to the intelli- gence, which he has given. This muff have been obtained from the fource, to which I have referred it — from the fountain of all truth, the Gofpel ; and from thofe excellent perfons, the immediate difciples of Chrifl, in whofe time he lived; particularly from thofe, by whom fome of the firft churches were founded 3 and moft particularly from

the

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the founder of the church of Alexandria, where he rcfided. I muft therefore repeat, what cannot be too often urged, that in him we read the fcntiments of the rnofl: early Chriftians, and of the Apoftlcs them- felves.

Whence elfe could he have obtained fo many terms, which bear fuch an analogy with the expreffions and dodrincs in the Apoftolical Writings r Such are T;o^ 0£»,

Aoyog w^uroyovogy TErosaSiiTOiTcgj ondio;, Aoyog

a^yog, Uoifjir.v rr^g le^ocg uysX'^g, 'T'TTocoxog Qe^y cp^otyigy €ix,ci)v Gg-rf, (pcdg^ srvevfjLO, Qea, tzrviUfjioc

'srocv(To(pov. We read farther concerning Re- demption, and — XvT^oi ycoii (Tcd^^x — the price and ranjom for the foul ^ avn ^olvocth ^(joy,v al'^tov, and vug ocvS^aoTra vocog ©esf. To thefe Other inftances might be added equally fignificant : few of which are to be found in the Greek Verfion, or in any Jewifh doftrines, at leaft in the acceptation here given. They were obtained either from the converfation, or from the writings, of the firft Chriftians ; or rather from both.

A X.IST

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A LIST OF SOME OF THE Pi'.RTICULAR TERMS AND DOCTRINES FOUND IN PHILO,

1 . The Logos is the Son of God.

2. The fecond divinity.

3 . The firft-begotten of God.

4. Eijcc:)v, or Image of God.

5. Superiour to angels.

6. Superiour to all things.

7. By whom the world was created.

9. ^ug K^cr^i^, the Light of the world.

10. Who only can fee God.

11. Who refides in God.

12. The moft ancient of God's works.

13. Eileemed the fame as God.

14. Ai7iogy Eternal.

15. Beholds all things : o^v^s^jceg-ccTog.

16. He fupports the world.

17. Neareft to God without any feparation.

18. Free from all taint of fin.

19. Who prefides over the imperfedl and weak.

20. The Logos, the Fountain of Wifdom.

21. A

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21. A MeiTcngcr feiit from God. 2 2. 'bc-TYj;y or Advocate for man.

23. He ordered and difpofed all things.

24. The Shepherd of God's flock.

25. Of the power and royalty of the Logos.

26. Tlie Phyfician, who heals all evil.

27. The (o-^^ay.'c, or) feal of God.

28. The fure refusre of thofe, w ho feek him.

29. of heavenly food dirtributed by the Logos equally to all, who feek it.

30. Of men's forfaking their fins, and ob- taining fpiritual freedom.

31. Of men's being freed by the Logos from all corruption.

32. The Logos mentioned by Philo not only as 'riog 0£», but alfo — ccyoiTryjTcv TBKvov — his beloved Son,

33. By what means a man may attain to fpiritual happinefs.

34. Of good men admitted to the afTembly of <