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 THE 
 
 SENTIMENTS 
 
 OF 
 
 PHILO JUDEUS 
 
 CONCERNING THE 
 
 AOFOZ, 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. 
 
 CAMBRIDGE, 
 
 PRINTED BY JOHN SURGES PRINTER TO THI 
 UNIVERSITY; 
 
 AND SOLD BY j. DEIGHTON, CAMBRIDGE; 
 
 MESSRS. CADELL & DAVIES, P. ELMSIETj 
 
 AND T. PAYNE, LONDON, 
 
 MDCCXCVH.
 
 PREFACE. 
 
 a variety of prejudices prevail in the 
 world in refpedt to the Chriftian Religion, 
 fome againil it in general, and others 
 againft it's particular doctrines, it is very 
 providential, that we have on the other 
 hand an equal variety of evidences to 
 counteract 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 
 Doctrines maintained. Yet the common- 
 place argument is ft ill urged, that they, 
 who have embraced a fyftem, will fupport 
 itj and thofe, who get by the Image, will 
 certainly uphold the fhrine. 
 
 3 2 The 
 
 85084.9
 
 iv PREFACE. 
 
 The moft unexceptionable affurances 
 muft therefore be thofe, which are afforded 
 by a perfon perfeclly neutral: one, who 
 has no predilection, and who is open to 
 no other influence, but that of Truth. 
 Philo, the learned Jew, with whom I (hall 
 be principally concerned, (lands precifely 
 in this happy predicament. He lived in 
 the time of our Saviour, and furvived him 
 long : he was converfant with many of his 
 Difciplesj and, as we are informed, with 
 fome of the Apoftles. From his fituation 
 he had an opportunity of feeing the early 
 progrefs of Chriftianity, and of being ac- 
 quainted with it's Doctrines : and of this 
 knowledge he gives us abundant proof, as 
 will be hereafter (hewn. At the fame time 
 the Religion, in which he had been edu- 
 cated, and to which he was firmly devoted, 
 takes off all fufpicion of prejudice from 
 every thing, which he advances. Indeed, 
 he may be looked upon, not merely as 
 
 neutral
 
 PREFACE, v 
 
 neutral, but in fome degree as hoftile. For 
 though he appears to be fo far affected, 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 refpecl: to it's 
 Author. He never once makes mention of 
 either of them. His evidence therefore in 
 refpecl: to the Doctrines, which he has 
 tranfmitted, is the moft unexceptionable, 
 that can poflibly 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 (hall 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 folely by the force of reafon 
 and truth. And wonderful muft thofe 
 Truths have been, which could procure the 
 
 afTent
 
 vi PREFACE. 
 
 afTent of one, who has taken not the leafl: 
 notice of their Author, and probably held 
 him in contempt. 
 
 It muft be confefled, 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 
 teftimony is paft controverfy valid.. Great 
 advantage may therefore be obtained from 
 his Evidence; 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 
 unneceflary. But as there is a path, I 
 think, ftill left open and unexplored, I 
 have ventured to follow it's direction? 
 ftriving, if poffible, to add to thofe advan- 
 tages, whxh accrue from thofe learned 
 Writers. 
 
 As
 
 PREFACE. vii 
 
 As the moil curious and interefting 
 Article, upon which Philo dwells, is the 
 nature of the LOGOS, or DIVINE WORD, I 
 lhall commence with his Evidence upon 
 that head; only premifmg the notions of 
 the firft Innovators in Religion, who were 
 of his time, or immediately followed. 
 
 I cannot conclude this Preface without 
 returning my fmcereft 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. 
 
 CTPENHAM, January 3, 1797,
 
 PHILO JUDEUS. 
 
 PART I. 
 
 P R O & M. 
 
 Saviour, while he was upon earth, 
 gave an account of himfelf, and of his 
 miflionj and difplayed the high character, 
 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 
 laft mandate to his Apoftles, that they 
 fhould go, and inftruft all nations, 
 A baptizing
 
 baptizing them in the name of the Father, and 
 of the Son, and of the Holy Ghoft? 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 aflume. 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, perfect 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 unnecefTary to be introduced 
 again. But I have been obliged to repeat, 
 what has been faid above; as many have 
 fallen off: and it is my purpofe to (hew the 
 mode of their deviation ; and the extremes 
 into which they have run. 
 
 1 Matth. xxviit. 19. 
 
 OF
 
 C 3 ) 
 
 OF THE CONTRARIETY AND INCONSISTENCE 
 WHICH HAS PREVAILED. 
 
 Hence we may perceive, how wayward 
 and excentrick men are at different times; 
 and how inconfiflent in their opinions. 
 We now try to fet afide the divinity of 
 Chriftj 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 
 ieceded 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 were effected by any human power. 
 A 2 Thus
 
 ( 4 ) 
 
 Thus the manhood of Chrift was denyed 
 then, as his divinity is now. 
 
 This falling off was not unforefeen ; 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 j yet he ftrongly and 
 repeatedly inculcates, that he was alfo the 
 Son of man. It is accordingly faid, I The 
 fon of man goeth. * The fon of man flail come 
 in his glory. 3 The fon of man flail be three 
 days and three nights in the heart of the earth. 
 4 The fon of man mujl be lifted up. The fon 
 of man muft fuffer. s The Jon of man is deli- 
 vered into the hands of wicked men. 6 The 
 Joxes have boles, and the birds of the air nefls j 
 but the fon of man hath not where to lay his 
 head. 7 Judas, betray eft thou the fon of man 
 with a kifs? 
 
 It is remarkable, that after the death of 
 
 Our 
 
 1 Matt. xxvi. 24. 2 Matt. xxv. 31. 3 Matt. xii. 40. 
 John iii. 14. 5 Mark ix, 31. Luke ix. 58^ 
 ' Luke xxii. 48.
 
 ( 5 ) 
 
 our Saviour, the Apoftles never make ufe of 
 
 thefe terms, nor call him any longer the 
 
 1 Son of man. As he was now received 
 
 into glory, and become the Lord of life, 
 
 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 2 Chrift 
 
 came in the flejh. 3 God 'was manifejled in the 
 
 flejh. 4 The Word was made flejli. s Chrift 
 
 fuffered in the flejh. 6 Chrift put to death in 
 
 the flejh. 7 In him (Chrift) dwelleth all the 
 
 fulnefs of 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 
 
 1 We muft except the words of St. Stephen I fee 
 the fon of man jlanding en the right hand of God. Acts 
 vii. 56. 
 
 2 i John iv. 2, 3. &v. 6. 2 John 7. 3 i Tim. iii. 16. 
 John i. 14. $ i Pet. iv. i . 6 i Pet. iii. : 8. 7 Colof. ii. 9. 
 
 A 3
 
 ( 6 ) 
 
 1 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 Chrift, and in confe- 
 quence of it, the refurrection of his body, 
 which is taken notice of by the Apoftle 
 
 2 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 the name of 
 Nicolaitse, 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 3 John. 
 He led the way to this falfe doctrine by 
 faying, that Chrift did not fuffer, nor ever 
 
 . appear 
 
 1 2 Thcfl". ii. 3. i Tim. iv. j. 2 i Cor. xv. 12, 13. 
 
 3 Rev. ii. 6. and 15. The do&rine of the Nicolai- 
 ans which thing I bate.
 
 ( 7 ) 
 
 appear in the flefh. 1 Qui Chriftum ne- 
 garent in carne venhTe. 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 refurreclion. 2 Chriftum 
 in fubftantia corporis non fuiffe: et phan- 
 tafmate tantum quail paflum fuifle. Re- 
 furreftionem carnis nullo modo futurarn. 
 Thefe were followed by 3 Bafilides : who like 
 them affirmed that the appearance of Chrift 
 was ideal, and that he was a mere phantafm : 
 confequendy that he had no human frame - y 
 
 nor 
 
 1 Tertullian de Praefcript. Hasreticorum, p. 214.6. 
 Chriftum impaffibilem. Irenaeus,L. iii. C. xi. p. 218. 
 
 2 Tertullian, p. 219. 
 
 EV rut <pctmrQa,i) pv 
 
 rtvoi/QevcH. Epiphanius, V. i. L. i. p. 70. See 
 Irenaeus, L. i. C. 23. p. 98. alii putative eum paflum. 
 Ibid. L. 3. C. 17. p. 238. 
 
 A 4
 
 ( 8. ) 
 
 nor did he ever fuffer. According to him, 
 Simon, the fame who bore the crofs of Chrift, 
 was fubftituted in his room, and fufFered for 
 him. 'vice ipfms Simonem crucifixum efle. 
 The Valentinians of the fecond century en- 
 tertained the like notions about our Saviour. 
 They maintained, that 2 Chrift received no- 
 thing from the Virgin Mary : that his body 
 was a heavenly fubftance, which he brought 
 with him from above. This was likewife 
 the opinion of the heretics ftiled Marcionites. 
 Chriftum non veram, fed 3 QewTcurrntw folum 
 carnem induifle ; nee revera paflum efle, cum 
 pati vifus fuerit. Hence they would not 
 allow, that he was born of the Virgin. In 
 this they agreed with the Gnoftics. For the 
 do<5trine, which they fupported, was, that 
 
 Chrift 
 
 1 Tertull. p. 219. Epiph. L. i. p. 74. Irenams, 
 L. i.C. xxiii. p. 98. 
 
 w. Epiphan. Vol. i. L. i. p. jyi. 
 3 Cave's Hift. Lit. p. 35.
 
 ( 9 ) 
 
 1 Chrift had no communication with the 
 Virgin, his reputed mother; and never took 
 upon him a human body. Cerdo of the 
 fame age held the like opinion : that 2 Chrift 
 never appeared in the flefh, nor was he the 
 fon of the Virgin ; and that he (hewed him- 
 felf under a mere ideal appearance, without 
 any thing 3 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 4 human body. To obviate thefe 
 
 ft range 
 
 >aj. Epiphanius, L. i. p. 91. 
 
 Mj ewoLt 3e TOV X^iro" ytyewYifAtvov 
 
 XXa ^oxn<7i ovra, xj ^OJCUO-EI mtywoTCi. Ibid p. 300. 
 OvJe yf 6 Aoyof xar' a^raj crot,^ yiywt. IrenseuS, L. I. 
 
 C. i. p. 42. 
 
 3 Chriftus (panTaov-ca. Marcion apud Tertull. L. 3. 
 P. 401. p. 460. Non verbum caro fatum eft. Ire- 
 nasus, L. i. C. i, p. 42. 
 
 4 Chrifti carnem quaeftionibus diftrahunt, tanquam aut 
 nullamomninp, aut quoquo modo aliam praeterhumanam. 
 P- 307-
 
 ftrange notions this learned Father wrote 
 his treatife de ' Refurrectione Carnis ; and 
 another diflertation de a Carne Chrifli, in 
 which he oppofed thofe four principal here- 
 ticks of the fecond century, Bafilides, Mar- 
 cion, Valentinus and Apelles : who denyed 
 that Chrift was in any degree a man. 
 
 COROLLARY. 
 
 It may feem extraordinaiy, that fuch an 
 opinion mould have taken place fo very 
 early : yet that it did take place is mod cer- 
 tain. The reafon for it's thus prevailing 
 may, I think, be eafily difcovered. It aroie 
 from a caufe, which though contrary to the 
 evidence of the Gofpel, and calculated rather 
 to injure the truth, than to promote it, yet 
 indirectly, and ultimately tended to do ho- 
 nour to the divine character of our Saviour. 
 For it arofe from an high opinion of his 
 virtues, and excellence j and a firm belief 
 
 of 
 
 1 Page 325. 2 Page 307.
 
 ( II ) 
 
 of the miracles, which he performed j and 
 which in thofe early days, and long after, 
 were never controverted. Thefe virtues, and 
 thefe works, were fo amazing, and fo much 
 beyond what could be expected 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 acted 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 unaflifled 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
 
 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 
 worft enemies of the Gofpel. The fuper- 
 natural powers of Chrift were allowed> 
 though his humanity was fometimes denyedj 
 the allowing of which truth was an article 
 of great confequence. 
 
 OF CHRIST PERFECT MAN. 
 
 Hence we find a juft reafon for the 
 Apoflles dwelling fo flrongly upon this ar- 
 ticle, that Chrift came in the fejh ; and that 
 he fuffered In the flejh : and this reafon is 
 particularly given by Saint John, on 
 
 TS-XOLVQI euryXQov tig TOV xoo-pov, ot fty 
 lycrxv Xgifov s^opei/ov ev ragici. For 
 many deceivers are entered into the world, who 
 conjefs not that Jefus Chrift is come in the 
 And he brings this knowledge and 
 
 this 
 
 ' 2 John v. 7.
 
 ( '3 ) 
 
 this confefllon, as one teft of Chriftianity. 
 Hereby know ye, the Spirit of God. Every 
 fpirit, that confejjeth, that Jefus Chrift is come 
 in the flejh, is of God. And every fpirit, 
 that confejjeth not, that Jefus Chrift is come in 
 thefejh, is not of God: and this is that fpirit 
 of Antichrift, whereof ye have heard, that it 
 foould come ; and even now already it is in the 
 world. 1 
 
 This truth, we find, was of fuch confe- 
 quence, and thefe herefies fo dangerous, that 
 Saint John, who lived 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 j and infifts, that the Son of God was 
 perfect man. This he (hews in the fol- 
 lowing words. 'That, which was from the 
 beginning, 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) Word of life. For the life 
 
 (that 
 
 T I John iv. 2, 3.
 
 ( 14 ) 
 
 (that is the Lord of life), was manifefted, and 
 we have feen it y and bear witnefs, and Jhew 
 unto you eternal life, which was with the Fa- 
 ther, and was manifejied unto us. T^hat which 
 we have feen, and heard \ declare we unto you' 1 . 
 We may therefore fafely fubfcribe to the 
 words of Saint Paul, when he tells us 
 without controverfy great is the myftery of god- 
 linefs. God was manifefl in the flejh j jujlified 
 in the fpirit -, feen of angels-, preached unto the 
 Gentiles ; believed in the world > received up into 
 glory? 
 
 OF PHILO JUDEUS OF ALEXANDRIA. 
 
 To thefe difciples of Bafilides and the 
 Gnoftics may be joined one of a more feri- 
 ous, and philofophical turn, and of a far 
 fuperior character, Philo of Alexandria, a 
 Platonick philofopher. He was a Jew by 
 race, and highly refpected by thofe of his 
 
 own 
 
 1 i John i. i. " i Tim. iii. 16.
 
 ( '5 ) 
 
 own l nation, and community. Upon this 
 account he was fent ambaffador to Rome 
 upon a fpecial occafion in the fourth year 
 of the emperour Caligula. 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 j 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 Perfon ; which he 
 mentions, as (fevrsgos so$) the fecond Divinity, 
 the great Caufe of all things, and ftyles him 
 
 as 
 
 See Jofephus Ant. L. 18. c. 10.
 
 ( 16 ) 
 
 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 
 Mefliah Prince, and flattered themfelves, 
 that he would arife among their brethren, 
 and exalt their nation : yet he fupprefles 
 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 becoming a Chriftian: though he 
 muft have been convinced of the miracles 
 of our Saviour; alfo of the fanctity of his 
 manners, as well as of his goodnefs and 
 wifdom. He muft likewife have known 
 many of the firft profelytes, which were very 
 numerous at Alexandria; and probably was 
 not unacquainted with fome of the Apoftles. 
 But notwith (landing thefe advantages, he 
 could not bring himfelf to believe, that th e 
 Word could be made Jlejh: and a fufFering 
 Mefliah, and Chrift crucified, was paft his 
 comprehenfion. As to the operations of 
 5 our
 
 ( '7 ) 
 
 our Saviour upon earth, they were too 
 notorious to be denyed. He therefore fays 
 nothing in oppofition : but paries over the 
 whole in myflerious filence. Hence not a 
 word is to be found in him about Chrift 
 Jefus the Median, 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, flyling him, r ro\> fovregov 
 Seovy og e?iv GKIIVV (@ TreuTii) Ao-yoz, the fecond 
 Deity, who is the Word of the fupreme God. 
 Qv VIM, his jirft-begotten Son. 
 Image of God: and ^nptpyv r 
 The Shepherd of his holy flock* 
 
 In his Treatife upon Creation, he fpeaks 
 of the Word, as 5 the Divine Operator, by 
 
 whom 
 
 1 Philo. Fragm. V. ii. p. 625. z De Agricult V. i. 
 p. 308. 3 De Mundi Opif. V. i. p. 6. 4 De Agricult. 
 V. i. p. 308. 5 De Mundi Opif. V. i. p. 4. 
 
 B
 
 whom all things were difpofed: and mentions 
 him as * fuperior to the Angels, and all cre- 
 ated beings y and the image and likencfs of God j 
 and fays, that this Image of the true God was 
 ejleemed the fame as God a w; avrov (0eo!/) 
 xaravoxcn. 3 1*1x5 Logos y the Word of Godt is 
 Juperiour to all the world, and more ancient ; 
 being the Produffior of all that was produced. 
 4 The eternal Word of the everlajling God i's 
 the fure and fixed foundation \ upon which all 
 things depend. He mentions man, as in need 
 of redemption, and fays, What intelligent 
 perfon, who views mankind engaged in un- 
 worthy and wicked purfuits, but 5 mujl be 
 grieved to the heart, and call upon that only 
 Saviour God, that thefe crimes may be exte- 
 nuated, and that, by a ranfom, and price of 
 redemption being given for his foul, it may 
 again obtain it's freedom. It pleafed God 
 therefore to appoint his Logos to be a 
 
 Medi- 
 
 1 De Profugis, V. i. p. 561. 7 De Somniis, V. i. 
 p. 656. 3 DC Leg. Alleg. V. i. p. 121. 
 
 4 De Plantatione Noe, V. i. p. 331. * DC Confuf. 
 Ling. V. i. p. 418. .1. 50.
 
 ( '9 ) 
 
 Mediator. * 70 his Wordy the chief and moft 
 ancient of all in Heaven, the Great Author of 
 the world gave this efpecial gift, that he Jhould 
 ftand as a medium (or intercefibr) between the 
 Creator and the created. And be is accordingly 
 the Advocate for all mortals. 'The fame 2 Word 
 is the Inter ceffor for man, who is always tend- 
 ing to 3 corruption : and he is the appointed 
 MeJJenger of God, the Governour of all things, 
 to man in fubjeftion to him. 4 He therefore 
 exhorts every perfon, who is able to exert him- 
 felf in the race, which he is to run, to bend his 
 courje without s remijjion to the divine Word 
 
 above, 
 
 1 Quis Rerum Divin. Haeres. V. i. p. 501, 502. 
 a Ibid. p. 501. 1. 49. 
 
 3 For x^anwro? OT|o? TO a^9gTo, we mould certainly 
 read ro{ re 
 
 4 De Profugis. V. i. p. 560. 1. 31. 
 
 5 The prefent reading is a^x^r*, the meaning of which 
 I do not comprehend. The true reading is probably 
 wtT, from affvEuro? without remijjion, indefinenter, 
 without flopping to take breath. 
 
 B 2
 
 ( 2 ) 
 
 above, who is the Fountain of all wiflom : that 
 by drinking at this facred Spring, he, inflead 
 of death, may obtain the reward of ever /a/ting 
 
 aft. ..:-. 
 
 repeats continually, that the Logos is 
 the exprefs image of God. * The Word, by 
 which the world was made, is the Image of the 
 fupreme Deity. *As we perceive thejuns light, 
 though the fun is not itfelffeen j and behold the 
 brightnefs of the moon, though it's orb may not 
 appear to the eye-, fo men lock up to, and 
 acknowledge, the likenefs of God in his minifter 
 the Logos, whom they efteem as God. He 
 attempts to defcribe his nature by repre- 
 fenting him, as 3 not uncreated, like God; 
 nor yet created, as man; but of a divine 
 
 fubftance. 
 
 1 De Monarchia, V. ii, L. ii. p. 225. T> ? aofaro* 
 K vorjTor o Aoyof uxofa Aiysi 0tw. De Mundi Opif. 
 
 V. i. p. 6. 
 
 De Somniis. V. i. p. 656. I. 33. 
 
 ' Quis Rcr. Divin. Harrcs. V. i. p. 502.
 
 ( 21 ) 
 
 fubftance. J For the Word of God, 'which is 
 above all the hoft of Heaven> cannot be com- 
 prehended by human vifion, having nothing in 
 his nature, that is perceptible to mortal fenfe. 
 For being the Image of God, and the eldeft 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 fating 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 lof, and portion, and his 
 refidence is in God. The like is mentioned 
 in another place, where he is reprefented 
 again as finlefs, and as the great High Pried 
 of the world. 3 We maintain* that by the 
 (true) High Priejl is not meant a man j but the 
 divine Word j who is free from all voluntary ', 
 and involuntary tranfgrej/ions being of hea- 
 venly 
 
 1 De Profugis. V. i. p. 561. 1. 16. 
 a Ibid. 1. 24. 
 3 Ibid. p. 562. 1. 13.
 
 CM) 
 
 venly parentage ; born of God, and of 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 1 v u K<X.I AwiepeuG, o Ttrouro'yovoi; 
 KVTIS (gfcr) sio$ Acyoq In which prejides that 
 High Prieft, the Holy Word, thefirJl-bornofGod; 
 
 at other times ftyled Ts-oeo-^vrxTog vio$ fx. 
 
 The Son of God, antecedent to all creation. 
 * TVTOV [tsv yap wo^r^vrtx.TOv vtov o ruv ovruv 
 ctvereiXe riarw, ov ersguQi Ty^uTcyovov uvopcurt. 
 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. 
 
 1 De Somniis, Vol. i. p. 653. 
 DeConfuf. Ling. V. i. p. 414. 
 
 OF
 
 OF THE OPINION 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 ; 
 whole divine nature he maintains, and his 
 origination from God, Yet, though the 
 Scriptures had declared, that this High Priefl 
 was the Mefliah appointed to come into the 
 world, and our Saviour by his doctrine and 
 miracles had proved himfelf to be that 
 Median, Philo by his filence mews, that 
 he could not accede to that opinion. He 
 could not admit of a crucified Saviour. It 
 was a Humbling 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 l Numbers xxxv. 25 28, that 
 the guilty perfon, who fled for his crimes 
 to a city of refuge, mould remain there to 
 
 the 
 
 1 Alfo Jofliua xx. 6. 
 
 B 4
 
 24 
 
 the death of the High Prieft, who was anointed 
 with the holy oil ; he owns, that this embar- 
 rafled him greatly. T 'H wpQ&rpu*, TV Ag- 
 
 o Qavarog, -zzroXXiyv ev TU gyry pot -Ztrape^gff-a 
 T/6/J article, concerning the death of 
 the High Prieft, has, from the words* in which it 
 isjignified, a forded me much 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 intelligence afforded him, yet 
 he owns, that by the death of the High Prieft 
 fpiritual vafTalage and exile were to ceafe, 
 and the guilty perfon was to be fet free, and 
 return to the ftate, which he had forfeited.* 
 Thefe truths he certainly faw; but could 
 not conceive in what manner it was poffible 
 for the Logos, or great High Prieft, to 
 die. He did not confider, that, as the Word 
 had appeared, as he intimates, (KKT MKOVK 
 avQguTroi) in a human form to the Patriarchs, 
 
 he 
 
 1 De Profugis, V. i. p. 561. 1. 48. 
 Id. p. 563.1,27. p. 534. 1.44.
 
 ( 25 ) 
 
 he might again fubmit to the fame form, 
 and as a man fuffer 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 with -them likewife at Jerufalem. 
 For this feems to have been the place of his 
 refidence in the early part of his life. He 
 
 it, leoct sroA*?, and fays, Au-ny, 
 
 egi -arara^, MyrooTroXii; OB V 
 
 ocXkot KXI ruv zzrAs^wj'. 2 
 city (Jerufalem) 'was the place of my birth: 
 which city is the metropolis not of Judea only, 
 but of many other regions. And this city he 
 feems to have vifited at the times of the 
 Paflbver in obedience to the law: and pro- 
 bably at other feafts. 3 From his intercourfe 
 
 with 
 
 1 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. 
 
 3 See Philo Frag. Vol. ii. p. 646.
 
 with the ChrifHans, he obtained this im- 
 proved knowledge concerning the Word of 
 God, whom he flyles the Son of God> his 
 firft-begotten : whofe divine nature he has 
 defcribed more truly by far, than any of the 
 Platonifts before him; or any of the Alex- 
 andrine fchool after him ; or even than any 
 of his own nation of old. But Chrift cru- 
 cified feems to have been to contrary 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 hiftory of his holy life, 
 and doctrines, and all his wonderful works. 
 And there is fomething extraordinary in his 
 filence, which is worth obferving. For as 
 he had fo very often taken pains to declare, 
 what the Word of God was; we mould 
 naturally expect, that he would likewife 
 have (hewn, what it was not. And as our 
 Saviour gave out to all, that he was the Son 
 of God, the firfl-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 Pried mentioned by 
 
 the
 
 ( 27 ) 
 
 the Prophets; it is extraordinary, that he 
 does not try to obviate this notion. The 
 fame and the pretenfions of Chrifr, the 
 Meffiah, were well known among the Jews 
 in the time of Philo. They could be no 
 fecret at Alexandria, which was the refideiice 
 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 ftiffer him to acknowledge Chrift 
 in the flefh : and at the fame he muft have 
 been affected by his holy life and miracles : 
 for thefe things were not done in a corner. 
 He had certainly canvafTed this article in 
 his own mind, and was brought over fo far 
 towards the truth, that he confefled, it was 
 more eafy to conceive a Deity partaking of 
 the human nature, than a man partaking 
 
 of divinity * Socrrov yy.^ cx,v tv; ot 
 
 1 De Virtuf. V. ii. p. 562.
 
 ( 28 ) 
 
 ij en; Seov KV^OUTTOV peTaZaXsiv . He was, as 
 he confefles, under great doubts and diffi- 
 culties : and, as he could not accede, he 
 kept an awful diftance; maintaining a 
 religious filence: and what he could not be 
 brought through frailty to admit, he was 
 neither able nor willing to deny. He feerns 
 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 ths 
 divinity of the fecond Perfon, the Logos, 
 or Word of God. And in him we find the 
 doctrine more improved, and more precifely 
 given, than it was ever afforded, before the 
 coming of Chrift. 
 
 Though I have introduced this learned 
 Writer with Bafilides and the Gnoftics, and 
 others of the firft and fecond century j yet 
 he differs from them in one refpec~l greatly. 
 They agree with him in not allowing, that 
 * Chrift
 
 Chrift came in the flefh: but they grant, 
 that he did come in a fpiritual manner, and 
 that Chrift, the Median, was that Perfon. 
 But Philo fays nothing of his appearing 
 upon earth, and feems tacitly to deny it, 
 dwelling only upon the prior and heavenly 
 character of the Logos, or Word ; and de- 
 fcribing his divine nature, by fhewing that 
 he was the Son of God, and firft-born of the 
 world. Yet he feems fometimes to verge 
 towards the truth, when in mentioning the 
 different characters of the ar^uToyovog Aoya;, 
 the Jirft-begotten Word> he reprefents him, l o 
 in the likenefs of man. 
 
 He is faid by different writers to have 
 converfed with the firft Chriftians ; and to 
 have got much intelligence from them. 
 We find it mentioned by 2 Eufebius, that at 
 Rome he had accefs to Saint Peter ; and the 
 fame is faid by 3 Jerome. Thus much is cer- 
 
 tain, 
 
 1 De Confuf. Ling. Vol. i. p. 427. 
 
 * Eufeb. Hift. Ecclef. L. ii. C. xvii. V. i. p. 65. 
 
 3 S. Hieron. de Script. Ecclef. Vol. iv. p. 106.
 
 ( 3 ) 
 
 tain, that he has borrowed the fentiments 
 and do&rines of the Apoftles, and firft 
 Chriftians : in confequence of which he 
 mu'ft have had fome intercourfe, and cor- 
 refpondence with them. 
 
 CONCERNING THE AGE OF PHILO. 
 
 As I have fuppofed, that fuch excellent 
 knowledge could not have been obtained by 
 this early Jew, but by his accefs to fome of 
 the early Chriftians, it will be proper to 
 fliew, that the sera of his life correfponds 
 with the firft promulgation of the Gofpel. 
 This is denyed by the learned editor of his 
 Works, 1 who maintains that he was born 
 many years before Chrift, and could not 
 have had any correfpondence with Saint 
 Mark, and the firft Chriftians of Alexan- 
 dria. The reafons, which he gives, I mall 
 now examine. 
 
 He 
 
 1 Dr. Mangey.
 
 He tells us, that many have undertaken 
 to ftate the time of Philo's birth: concerning 
 which however we have no determinate 
 intelligence. Some, he fays, who feem to 
 come neareft 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 
 with him; and gives the following reafon 
 for his determination ' Ille enim ipfe anno 
 Caii quarto, urbis conditae 793, fe fenem et 
 setate provecliorem plus una vice teflatur, 
 This is a great miftake, into which I won- 
 der, how the Editor could poflibly lapfe. 
 Philo at the beginning of his 2 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, 
 
 1 Praefatio, p. ii. 
 
 * De Virtutibus, V. ii. 545.
 
 der, how it could be miftaken. We find in 
 the account given a mod fevere mveUve 
 againft the emperour j fuch as no Jew, nor 
 any perfon of whatever country, would have 
 dared to have uttered. The Jewiih nation 
 had been in great dread of Caligula : who 
 had threatened to introduce his ftatue into 
 the temple at Jerufalem. Upon their re- 
 peated remon (trances he became hoflile to 
 the whole nation 5 and fhewed a particular 
 difaffe6Hon towards the Jews of Alexandria ; 
 which place he purpofed to vifit. To avert 
 his anger, it was thought proper to fend an 
 embafly to Rome : and Philo with fome 
 others was employed for this purpofe ; and 
 he faw the emperour at Rome and at 
 Puteoli : but he met with nothing favour- 
 able. On the contrary, he was ' infu'lted, 
 put in chains, and hardly efcaped with his 
 life. In confequence of this, he fome years 
 afterwards wrote the Trcatife De z Legatione : 
 
 in 
 
 1 Philo, V. ii. p. 597, 545. 
 
 * Styled alfo, n=-t AtT, or DC Virtutibu?, five De 
 Legatione.
 
 ( 33 ) ' . 
 
 in which he accufes Caligula of J folly, 
 madnefs, cruelty, and every vice. This he 
 is fuppofed by his Editor to have produced 
 in the very year of his embafTy; at the very 
 criiis, when the Jewifh nation was under 
 fuch apprehenfions. But this could not 
 have been the cafe. No perfon would have 
 published fuch a fatire in the reign of 
 Caligula, nor for fome time after. Hence 
 nothing concerning the age of Philo can be 
 collected from thefe data. 
 
 Eufebius however mentions a tradition, 
 that Philo read this Treatife before the 
 emperour Claudius, and the whole fenate; 
 and that it was received with great ap- 
 plaufe. 2 This is undoubtedly a Jewifli 
 figment. The author upon fuch an oc- 
 cafion would have introduced fome com- 
 pliments to the reigning prince, as well 
 as to the affembly, before whom he Mood. 
 
 But 
 
 Eufeb. Hift. Ecclcf. L. ii. C. v. V. i. p. 51. 
 * Eufeb. Hift. Ecclef. L. ii. C. xviii. V. i. p. 72. 
 
 C
 
 ( 34 ) 
 
 But not a word to this purpofe occurs j nor 
 are they ever mentioned. Befides, he fpeaks 
 of the Romans in general with much bit- 
 ternefs; and accufes them of cruelty, and 
 illiberality, towards him and his people. 
 How can we fuppofe, that fuch an invective 
 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 hiinfelf mews, 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 
 fbme 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. l But this 
 Helicon, fays Philo, was at laft taken off\ 
 being put to death by Claudius Cczfar for fome 
 
 other 
 
 * O & EhiKui vtro KXxv&u rifjuanxB K.aaao? av 
 i{ aM&K o (p.Jtv&tAaerjj wwnyti' ctX\oe, Tcti/fat fj.ui vr 
 
 De Virt. live de Legatione, V. ii. p. 576.
 
 ( 35 ) 
 
 ether bafe aftions> of which he had been guilty. 
 But thefe things happened afterwards : that is, 
 after my embafly 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 like is to be found 
 in his oration againft Flaccus. 1 But why do I 
 mention this oration ? when in the very treatife 
 above-mentioned, 1 with which we are con- 
 cerned, it appears throughout, almoft from 
 every page, that Caligula was then dead : the 
 whole charaler given is of a perfon de- 
 parted. We muft not therefore take for 
 granted, that an event, and the hiftory of 
 an event, are necefTarily 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 later; when the Caefarean fa- 
 mily was extinct j and no offence could be 
 
 given 
 
 1 Philo, Vol. ii. p. 517. 
 
 * De Virt,ut. five de Legatione. 
 c 
 
 v <^
 
 ( 36 ) 
 
 given by the publication. For had it been 
 made known at the time fuppofed, Apion, 
 his great enemy, would foon have accufed 
 him to the prsefe6l of Egypt: and he would 
 have forfeited his life in a few hours. 
 
 It may feem unnecefTary 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 pafs it unnoticed. ' Philo incidently 
 mentions the fate of the Xanthians in 
 Lycia ; who were all deftroyed by the army 
 of Brutus A. U. C. 712, for their attach- 
 ment to Cadar. The hiftory is introduced 
 in the following manner 'no-ne^ Qao-tv, a TS-^O 
 zzrcAA*, X.T.A. As t key fay, not long ago, &c. 
 Hence he fuppofes, that the Author .{peaks 
 of the affair as a recent event ut fac~to re- 
 centi, loquitur. 2 But by the words not long 
 
 1 Vol. ii. p. 464. The event is alfo mentioned by 
 Dion Calliu , L. xlvii. C. xxxiv. V.i. p. 514. 
 
 1 Praef. ad Philonis Op. p. ii.
 
 ( 37 ) 
 
 ago, and not hngjince* is fignified a very un- 
 limited (pace of time; 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 fay, that it is not long 
 fmce, 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 'D-G-TTB^ $a<nv, as they fay, 
 feem to intimate much uncertainty, and 
 that the fat was by no means recent. In 
 fhort, we may prove it from the Author's 
 own account of himfelf, and his writings j 
 before which all fuch fnrmifes muft va- 
 nim. 
 
 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 whom he is (aid 
 
 c 3 to
 
 to have converted. He was alive, we have 
 feen, fo late as the reign of Nero. And as 
 he refided at Alexandria, he could not fail 
 of knowing Saint Mark, who was the firft 
 biihop in that place, 1 and came thither (as 
 the Editor allows 2 ) about the year 48, or 49. 
 And, if St. Mark's Gofpel was publifhed 
 in that year, or, as many think, before that 
 year, then Philo had an opportunity of fee- 
 ing it alfo. Moreover, fmce he was living, 
 when Nero was emperour, it is not impro- 
 bable, that he had converfed with fome of 
 the difciples of Chrift, as well as of the 
 Apoftles, and that he was not a ft ranger to 
 the writings of fome of the other Evangelifts. 
 His fituation and time of life will warrant 
 this conjecture, and, above all, the truths, 
 which he has difclofed. 
 
 THIS 
 
 1 Tarov St Magxv TZQUTOI tyttew iiri T>J? AiytwrM 
 TI EvayyiXtor, o &i x trvusy^aij/aTO, xr.jf|i, ExxX^crt 
 ITT' at-7ij A>.:|aK^? crup5i7a76<zk. llufcb. Hlft. E 
 
 L. ii. C. xvi. V. i. p. 65. 
 
 7 Novcnnio poft Caii obitum, fell, anno Cluifli 49, 
 Marcus Alcxandriam vcnit. Prsfat. ail Philonis Opera, 
 p. iii.
 
 ( 39 ) 
 
 THIS ARGUMENT CONTROVERTED. 
 
 The Editor is of a different opinion; 
 which he exprefTes in the following manner. 
 Verum merito dubitatur, anne quivis Foe- 
 dens Novi liber, dum Philo per aetatem pofTet 
 fcribere, 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 ^Erse Chriftiange 
 64, quando Philo prope centenarius fue- 
 rat. 1 Though this date (A. C. 64) be 
 allowed in refpel 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 hun- 
 dred 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 
 
 1 Prsef. ad Philonis Op. p. iii. 
 
 c 4
 
 ( 40 ) 
 
 when he was fent to Rome, he was but 
 fixty four, when Saint Peter and Saint Paul 
 fuffered martyrdom. He might therefore 
 very eafily have had, if not an intimacy, 
 yet an acquaintance, with them and their 
 difciples, and have read their Epiftles. 
 
 But the chief proof, that he had perufed 
 fome of the Books of the New Teltament, 
 or at leaft had converfed with fome of 
 the firfl converts to Chriftianity, is to 
 be drawn from his writings: in which, as 
 I have fhewn, are many articles of great 
 confequence to be found. A perfon, 
 who fpeaks of the Word of God, as the 
 Son of God, his Firjl- be gotten, the Shepherd 
 of his feck, thefecond Great Caufc, the Image 
 of God, the Mediator between God and man, 
 the Great High Priejl mentioned by the Pro- 
 phets, the Creator of all, that was created; 
 who fpeaks alfo of Redemption, and XVTOK 
 KCCI (rug-ox the Price of Redemption, and of 
 the Perlbn, by whom it was to be procured, 
 and by whom we are finally to attain to 
 (jCuvfl aitoov) evcrlajling life: I fay, who- 
 ever was acquainted with thcfc doctrines, 
 
 could
 
 ( 4' ) 
 
 could be no ftranger to Chrift and Chriftia- 
 nity. Eufebius therefore very juftty obferves, 
 that Philo mufl have had in idea fome of 
 the firft preachers of the Gofpel, and the 
 doclrines 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, we 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 again ft it. And we have feen, 
 that he borrows many efiential 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 Chriitians, and was 
 acquainted with their doclrines, 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 fo much was Philo beholden to them, 
 that we may read in him the opinion of the 
 Apoftles, and the doftrines of Chrift him- 
 felf, about this eflential article of our belief. 
 And that he had opportunities of informa- 
 tion is plain. For if he were, as the Editor 
 thinks, antecedent to Chrift 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 alix r e through 
 the whole courfe of our Saviour's refidence 
 upon earth ; and furvived him feveral years. 
 This fhews, 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 
 Image of God, the Mediator, 5cc. was pad 
 the apprehenfion of man. Neither Plato, 
 nor the Stoicks, had any thing fimilar j 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 ) 
 
 riity, 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 Judeus; 
 which muft be efteemed of the greateft con- 
 fequence. For he lived in the time of our 
 Saviour, and of his Apoftles : and their 
 doctrines 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 readers 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 perfectly precife, 
 and clear; and fpeaks without difguife the 
 opinion of thofe, from whom he got his 
 information ; and affords us fometimes the 
 language, as well as the fentiments, of the 
 Apoftles. As he lived fo near to Judea, and 
 
 (hews
 
 ( 44 ) 
 
 fhews in his writings, that he was born in 
 thofe parts, he may have borrowed fome of 
 thefe doctrines from a ftill higher fource. 
 As this, though probable, is not certain, 
 let us abide by that evidence, which he 
 gives, whether he obtained his knowledge 
 from one, or many. That it was borrowed 
 at the firjft promulgation of the Gofpel, is 
 manifed : and the great truth, which refults 
 from it, cannot, I think, be controverted. 
 
 THE ACCOUNT OF THE LOGOS, OR WORD 
 OF GOD, IN SAINT JOHN. 
 
 We have fcen, that the Hereticks above- 
 mentioned would not allow, that Chrift 
 came upon earth in a human ftate : and 
 Philo by his particular filence fcems to think, 
 that he did not appear at all. This denyal 
 of our Saviour in the ficfii I have iliewn to 
 have been of a very dangerous confequence; 
 and rendered the iufferings of Chrift, and 
 his death, and paflion, together with all the 
 bleflings which were to enfue, abortive and 
 
 ineffectual.
 
 ( 45- ) 
 
 inefk&ual. Saint John therefore, in whofc 
 time thefe bafe notions began to fpread, took 
 early care to remedy this mifehief, and to 
 fhew the human, as well as the divine, na- 
 ture of the Median. And as Plato and his 
 difciples, and the Jews likewife, before the 
 time of Philo, ufed the term Logos to ex- 
 prefs the * Word of God-, Saint John adopts 
 
 the 
 
 1 The word Aoyo? in the original is 
 Dober and Malat: which the Helleniftic Jews very pro- 
 perly tranflated Aoyo?, the Verbum of the Romans. It 
 occurs as a Perfon, the Angel of the Covenant, in fe- 
 veral parts of the Greek Verfion. ^^ ?x i^n T 
 Atyov of.v?u t TO Atiyiox ra Kygy. Pfalm CV. IO. 
 
 Ton Aoyov ayrw, xu ixaetro ctVT&<;, Pf. CVll. 20. 
 
 Hefent bis Word and healed them. 
 
 E; TOV ouuyix, I Aoyo? o-y aitziAwti iv ru uga.-jy. Pf. CX1X. 80. 
 
 In Wifdom *O wavTo^raj^of era AO-/OJ a?r' H^CHUV iv. fi.jovwv 
 (lege jx0o^a.'v) fccifffaiiM - i; (AICM TT,$ oX^Oaiaj ;?.aTO 7^. 
 
 C. xviii. 15. 
 
 The Patriarch Jacob fpeaks of the Word under die 
 name of God's Angel. The Angel, which redeemed me 
 from all evil. Gen. xlviii. 16. 
 
 The Memra of the Chaldee Paraphrafts.
 
 ( 46 ) 
 
 the fame: and by his fuperiour doctrine 
 tries to remedy their miftakes, and to enforce 
 the truth. This he performs moft clearly, 
 I think, and moil fatisfactorily, in the firft 
 chapter of his Gofpel. 
 
 SAINT JOHN S GOSPEL, CHAP. 
 
 <c 
 
 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 
 
 1 Our verfion renders the word ur, /;/OT, and this is 
 the proper meaning. But I have ufed the word it ; be- 
 caufe feveral 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 Word was 
 meant no Perfon. But fo plain is the text, that translate 
 the word either way, ftill a Perfon muft be fignified: 
 and the truth cannot be evaded by this artifice.
 
 ( 47 ) 
 
 and without it (without the Word) was not 
 any thing made, that was made. 
 
 4. In it (in the Word) was life: and the 
 life was the Light of men. 
 
 
 
 5. And the Light (of the Word or Logos) 
 fhineth 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 (in the 
 Word)." 
 
 Concerning the Perfon, of whom John 
 bare witnefs, there can be no doubt: and 
 
 con-
 
 confequently it is very plain, who is meant 
 above by Life, and Light. 
 
 < 8. He (John) was not that Light (the 
 Word), but was fent to bear witnefs of that 
 Light (the Word)." 
 
 Had the Word, this Light of the world, 
 never appeared in the flefh, or had the 
 Word been the phantafm of Bafilides, and 
 the Valentinians, this caution about Saint 
 John would have been quite unneceflary. 
 The Baptift could never have been taken 
 for a phantom. It therefore muft be a 
 perfon, a human being here fpoken of, and 
 with whom he is contra fted. 
 
 ' 9. That (Word) was the true Light, 
 which lighteth every man, that cometh into 
 the world. 
 
 10. It (the Word before mentioned; the 
 Light, of which John bare witnefs) was 
 in the world, and the world was made by 
 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 charafter, 
 as Creator, and his humanity are both fpe- 
 cified. And though I make ufe of the word 
 it, which is not properly applicable to a 
 perfon, yet we mail throughout find, that a 
 perfon is fpoken of. 
 
 n. "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
 
 ( 5 ) 
 
 were created? 1 I Sevres eo^ y og t$iv 
 koyog the fccond Divinity of Philo, which 
 is the Word of God 2 EIKUV 0e, K * a-vpnus 
 o Koa-fjiog t$yfjLivf> r ytTo that Image of God, by 
 whom the whole world was created the 
 fame, who forgave fins. It is therefore ma- 
 nifeft, that however the terms vroq and UTOJ 
 may be rendered by particular perfons, the 
 artifice will avail little ; for a Perfon is raa- 
 nifeftly fignified. 
 
 All this is furely very plain j and an ar- 
 ticle, to which every unprejudiced perfon 
 mull accede. But it is faid to be a myftery. 
 True. But what is this myftery, but a di- 
 vine truth, which we could not have known, 
 but by information ? Take away the fanctity 
 of the object, there will be found as much 
 myftery in the freezing of water, when told 
 to a perfon, who never beheld it j 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. xiii, p. 323. 
 : Philo de Monarch. L. ii. V. ii. p. 225.
 
 occafions depends upon the credibility of the 
 informer. If the intelligence comes from 
 the mouth of truth, we muft believe it -, or 
 we act 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 purpoie 
 afforded us by Saint Matthew, who gives it 
 in the very words of our Saviour. l All 
 things are delivered unto me of my Father: 
 and no man knoweth the Son, but the Father : 
 neither knoweth any man the Father, fave the 
 Son^ and he> to whomfoever the Son ivill 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 
 may be of his exiftence, muft be efteemed 
 the greateft that can bej far beyond our 
 conception. And to the knowledge of theie 
 
 myfteries 
 
 1 Matth. xi. 27. 
 D 2
 
 myfteries no man can of himfelf arrive 
 Had Chrifl been merely a man upon earth, 
 there could have been no fuch myftery; 
 confequently no difficulty in obtaining an 
 immediate knowledge pf 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, 
 who can only know it by divine revelation. 
 
 In refpecl: to the Divinity of our Saviour^ 
 there is one pafTage in Saint Paul, fo plain 
 and determinate, that I mould think every 
 reaforiable perfon mud neceflarily give it his 
 aflent. The Apoftle is mentioning his zeal 
 and beft wifhes for fome of the profelytes to 
 the Gofpel, and adds 'ivcx, sraoajcXij^W/v cei 
 <rv[Aia(r(jBVTuv tv ayctTry, KOU tig 
 ye wXvi^otpooiKg ryq (rvvereug, tt$ 
 TX fAVfypiv TV #, KO.I IlartfOf, KOU TV 
 tfhat their hearts might be comforted, 
 being knit together In /ove, and unto all riches of 
 
 the 
 
 1 Colo/T. ii. 2.
 
 ( 53 ) 
 
 the full ajurance of under/landing, to the ac- 
 knowledgement of the my fiery of God, and of the 
 Father, and of Chrift. This latter part is 
 neither here, nor in the Roman verfion, 
 properly tranflated. Hence the purport of 
 the Apoille's information is in great meafure 
 ruined. The words ryv eTnyvuirtv TV pus-y^y 
 TV e, KKI Uar^og KCU TV Xf <* mould be ren- 
 dered to the knowledge of the myftery of God, 
 
 BOTH OF THE FATHER AND OF THE SON; 
 
 or more 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 mould 
 think, that upon due confutation it could 
 nojt be controverted. The Divinity of our 
 Saviour is here clearly afcertained : and his 
 connexion with God is very juftly called a 
 myflery : for it was a truth not to be dif- 
 covered by man. Flejh and blood could not 
 have revealed it. Chrift in this pafTage is 
 not only mentioned with God, but as God 
 that Chrift, who is over all, God blejjedfor 
 
 ever. ec euAoy^roj eig rxs OLIUVCU;* 
 
 OF 
 
 J Rom. ix, 5. 
 
 D 3
 
 ( 54 ) 
 
 OF THE THIRD PERSOtf. 
 
 If the Divinity of our Saviour be fatis- 
 fa&orily proved, and we are aflured of the 
 fecond Perfon, the Son of God, the third 
 follows of courfe, and cannot but be ad- 
 mitted. When our Saviour gave his laft 
 command to his difciples, and ordered them 
 to teach all nation^ baptizing them in the 
 name of the Father ', and of the Son, and of the 
 Holy Ghojl? we cannot fuppofe, that, on fo 
 folemn an occafion, after mentioning two 
 Perfons, he would thirdly mention along 
 with them, and exactly 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 miflead thofe, to whom 
 they addrefTed themfelves. And therefore, if 
 the Holy Spirit did not, as a Perfon, exift, 
 they would not have made it a co-operating 
 agent, nor an agent at all. Yet they fpeak 
 of the Holy Ghofl as the Paraclete, or 
 
 Com- 
 1 Matth. xxviii. 19.
 
 ( 55 ) 
 
 Comforter j and record it, as faid by 
 Chrift, that to fin againft the Holy 
 Ghoft is an unpardonable fin. It is men- 
 tioned, that the Apoftles were T prompted, 
 directed, and furthered by the Holy Ghoft : 
 and Saint Paul mentions his being con- 
 trouled by the Holy Ghoft 2 j and fays, /'/ 
 feemed good to the Holy Ghojl? And our very 
 knowledge of Chrift is faid to be by the Holy 
 Ghoftt 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 bleffings, and this influ- 
 ence, immediately to the Father, and to the 
 Father alone 5 had there not been a third 
 
 Perfon, 
 
 1 I Cor. ii. 13. Which things alfo wefpeak, not In the 
 words, which man's wifdom teacheth, but which the Holy 
 Ghofl teacheth. 
 
 2 A&s xvi. 6, 7. * A&s xv. 28. 
 
 4 I Cor xii. 3. J Heb. ii. 4, 
 
 D 4
 
 ( 56 ) 
 
 Perfon, 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 fin againft 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.' 1 Our Sa- 
 viour accordingly tells his Difciples z If I 
 go not away, the Comforter will not come : but 
 If I depart^ 1 will fend him unto you. Had 
 the Holy Spirit been merely the divine in- 
 fluence, and not a Perfon, our Saviour 
 would have expreffed himfelf accordingly; 
 and inftead of Comforter would have menti- 
 oned comfort. If I go not, you will receive 
 no comfort : but if I depart ', I will fend com- 
 fort unto you. But he manifeflly fpeaks of 
 a Perfon. 3 
 
 But flill doubts have prevailed; and it 
 has been thought extraordinary, that, as 
 
 thefe 
 
 1 John xiv. 26. * John xvi. 7. 
 
 1 The evidences to this purpofc in Scripture are very 
 numerous : but I fhall not apply to them any farther } 
 
 as
 
 ( 57 ) 
 
 thefe articles are of fuch confequence, the 
 facred Writers have not dwelt more fully 
 upon them. To this it may be anfwered, 
 that they are fufficiently explicit, and intel- 
 ligible to any perfon, who will confider them 
 without prejudice. The Evangelifts fludied 
 to be brief and contracted. Hence we have 
 from them more 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 
 acted in this inftance, as in many others. 
 We muft dig in the mine to obtain the ore; 
 
 we 
 
 as they have been already colle&ed, and placed in a 
 proper light by perfons of much judgment and learn- 
 ing. There are alfo fome recent publications upon 
 thefe articles, which cannot but give the reader great 
 fatisfaclion. Among thefe are two 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, Oxfordfhire. In the writ- 
 ings of thefe learned gentlemen will be found all the 
 material texts of Scripture, which relate to the prefent 
 fubjecT:. The Rev. Dr. Caefar Morgan alfo has written 
 a Treatife full of erudition upon Philo ; which, though 
 he differs from me, deferves to be well confidered.
 
 ( 58 ) 
 
 we muft labour in the field to enjoy the 
 harveft. A heathen poet has delivered this 
 great truth in a very expreflive manner. 
 
 Pater ipfe colendi 
 
 Haud facilem efle viam voluit: primufque per artem 
 Movit agros, curis acuens mortalia corda: 
 Nee torpere gravi pafTus fua regna vetcrno. 
 
 A like 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 blefling. We muft 
 leek, to find; 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 fatisfaclion, and are more conducive 
 to faith, than if they were fuperficial and 
 felf-evident. They likewife increafe our 
 regard for the Scriptures. For the more we 
 difcover of latent defign and wifdom in an 
 object, 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 inconfiftency appear in their feveral 
 opinions. Many of the principal innovators 
 in the firft age of the church would not 
 believe, that Chrift came in the flefhj and 
 denyed his humanity. In this age it is be- 
 come a fafhion to deny his divinity: and 
 many, we find, infift, that he was a mere 
 man, with all the frailties of the fons of 
 Adam. Hence his character of the Son of 
 God, and of God, of the Angel of the 
 Covenant, of the Interceffor, 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 
 
 5 unnecef-
 
 ( 60 ) 
 
 unneceffary. But as it has been by fome 
 thought, that the writers in the firft aeras 
 
 O ' 
 
 of Chriftianity have nothing to this purpofe, 
 I will proceed fomewhat farther, and fhew, 
 that they afford much intelligence upon 
 tliefe articles, and of the greateft confe- 
 quence. To this it has been urged, that, if 
 any coc~lrine is not to be found in the 
 apoftolick Writings, no authority of the 
 Fathers can give it a fanftion. 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 ApofUes and 
 their immediate difciples, muft have weight. 
 And thofe of the fecond century, who came 
 later, are ftill fufficiently early to have their 
 opinion admitted : more efpecially, if they are 
 unanimous, and wrote before any different 
 notion had taken place. To this we mould 
 add the fituation of thofe, who at that pe- 
 riod wrote upon this fubjecl:. For from this 
 circumftarice an argument of confequence 
 may be deduced, of which I have elfewhere 
 
 availed
 
 ( 6i ) 
 
 availed myfelf. They are found to have lived 
 at fuch a diftance 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 Edefla, Antioch, and Samaria. The 
 unanimity therefore of writers, thus uncon- 
 nected, mews the truth of the doctrine : 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
 
 OF THE DOCTRINE OF THE HOLY TRINITY. 
 JUSTIN MARTYR. 
 
 He fays, that the Chriftians were reputed 
 Atheifts ; and confefies, that they were really 
 fo in refpet to the gods of the Gentiles 
 
 "aAX* a^i TV aXyQegUTXy Kent TlxToog 
 xott <ru(pooaruv'^ KOU TUV aXXuv aperuv, 
 TB xuxi<z$ t 0#. AXX' txeivov re, KKI TOV 
 
 KVTX v'lOV B\QoVTOC, XXI Otdx'^OiVTOi yftOii; TCCVTUj KCU 
 TOV TUV OtXXuV iTTOptVUV, KOil %OfAOlXfJt,tVUV, CL 
 
 vtVfux, T TO 
 x.a.1 TS-povKWXfAEv, Xoyu KOLI otXvfiuu. 
 
 fjt,tx,9etv y uq t$i$a,% > 8y[j(.ev, et$- 
 But we are not Athetfts in 
 refpeft to the moft true God y the Father of all 
 right eoufncfs and ivifdom y and of every other virtue y 
 without the lea ft mixture of depravity. For we 
 
 reverence and worjhip both Him, and his Son, 
 who proceeded from Him \ and who afforded us 
 this knowledge (of Goo 1 and Cbrift), and a forded 
 the fame to the whole hojl of his excellent mej- 
 
 fengers, 
 
 1 Apologia prima, p. 47. B.
 
 fengers, the good angels, 'who mlnljler to Him, 
 and are made like Him. We likewife reverence 
 and adore that Spirit, from which proceedeth 
 all prophecy, affording towards it a true and 
 rational worjhip. And ive are ready to impart 
 
 freely to all, who are willing to be inJlrucJed, 
 the fame information, that we have received. 
 
 I can give you (fays Juftin 1 ) another proof 
 from the Scriptures (concerning Chrift), that 
 God in the beginning, before all the worlds, 
 produced from himfelf a certain intellectual 
 power; which is by the Holy Spirit (in the 
 Scriptures) mentioned, as the Son (of God), 
 as Wijdom, as an Angel, as God; and feme* 
 times as the Lord, and the Logos, or Word. 
 MctgTVgiov os KUI uXXo Vftiv a.7ro TUV youQuv Su 
 on uyyiv tero zravruv TUV KTivoiTcav o eo<; 
 
 QVVKJAIV rtvos, e% twrv KoyiK^v, yrig 
 
 QO(X. JCUSf U7TO TV 'STVSUAOtTOi; TtS 
 
 73-OTS 
 
 TXTOTZ ^e 00, WOTS. ^6 KL/^Of, Kcu Aoyo$. Jllflin 
 
 Martyr was born in the beginning of the fe- 
 cond century foon after the death of St. John. 
 
 1 Dialog, cum Tryph. p. 159. E. 
 
 ATHE-
 
 64 
 
 ATHENAGORAS. 
 
 Athenagoras complains of the fame unjufl 
 accufation: and he fays How mujl any body 
 be aflonifocd, when he hears us accufed of 
 Atheifm, who acknowledge God the Father, 
 and God the Son, together with the Holy Spirit-, 
 and maintain their power comprehended in 
 unity, and their difference in refpecJ to perfon- 
 ality and order. I give, what I think, is 
 the true purport, which fometimes cannot be 
 cxpreffed, but by a periphrafis. The original 
 
 is, as follows. x liq vv vx, cx.v aTfopytroii, Ae- 
 Qeov UarsooCy KOII vlcv SGI/, KOH 
 
 KU.I Tyv sv 
 KU.I ryv v rt\ TCC^SI fitocipeonv, 
 
 ptvus - y He had before faid e^-tv o ulog TV 
 
 Gets Ao'yog TV Ylxroog BV idea, KCU evepyeioc. 
 Ilfio? oivrv yoco Kent $1 otVTK 'srtx.vroe. eyMtro, Ivoq 
 cvrc; TX Uotr^oq nut TV vlx.* T^be Son of God 
 
 is 
 
 1 Lc^atio. p. 287. C. " Ibid, page 286.
 
 ( 65 ) 
 
 fs the Word of the Father ; the fame in compre* 
 hen/ion, and operation. For through Him, 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 T;? y TV "sroct^og nrpog TOV Uocrspcx, Ivorys, 
 rtg y TV UoiTpog izrooq rov vlov KOIVUVIIX, n ro 
 rig i\ TUV TOFXTUV evutrig, xoti 
 TX nvsupotToi;, TV Tlcci^og, TX 
 What is that unity between the Son and the 
 Father - 3 and what the communion of the Father 
 with the Son : Alfo to fearch What is the 
 Spirit: and to confider The Union of thefe 
 wonderful Beings, and their difference, when 
 united, the Holy Spirit, the Son, and the 
 Father. 
 
 E THEOPHILUS,
 
 THEOPHILUS OF ANTIOCH. 
 
 He mentions, that the Word proceeded 
 from God before the worlds; and that all 
 things were created by him. TXTOV rov 
 
 VTrxoyov TUV UTT' avrx yiytvyptvuv, KXI 01' 
 
 rex, Tffcw-ru. 'STBTrot^Ksv . x This learned Fa- 
 ther was, like many others, too much tinc- 
 tured with the Platonick philofophy, and 
 alfo with a degree of myilicifm, which began 
 very early to prevail in the church 3 yet he 
 
 fpeaks to the purpofe. Ka< cc! T^is ypegou 
 ..... TVTTOI siffiv ryg T^a<5o^, r'd s%, xui rx 
 Acytf aiiT, y.ce.1 r^t; 2o<ptot avrv. I'befe three 
 days (of the creation) are types of the I'nas, 
 *fhe Father, the Son, and his 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. 
 
 1 Ad Autolyc. L. ii. p. 355. B, 
 
 5 Ibid. p. 360. E, 
 
 TATIANU?,
 
 67 
 
 TATIANUS. 
 
 This learned Father was fomewhat ante- 
 cedent to Athenagoras, and a difciple of 
 Juftiri Martyr ; in whofe time he became a 
 convert to Chriftianity. He fpeaks of the 
 Word, as eoyov wowroroKov TV nar^cx; - the 
 jirft injiance of the productive power of God. 
 Tsyovs $s Kocrot, peoKrpov, KOLT ctTTCKO'Tryv. 4 his 
 *was effefted by a divifion^ but without fepara- 
 tioti. 1 Tvrov ta-pw TX Koa-fAV r^v u^yyiv. We 
 know that he was the head and origin of all 
 things. *O pev uv A.oyog wpo ryq ruv avfyuv 
 xotTa<rxewi$ AyyeXuv oy[4i%(> r yo$ yivsrai. The 
 Word before the formation of man created the 
 angels in heaven. *O Aoyot;, XOCT' eucova e 75- 
 the Word? which was the image of God* 
 
 1 Orat. cont. Grsecos, p. 247. 
 
 2 Ibid. p. 249. 
 
 E 2 IREN^US,
 
 IREN^EUS. 
 
 He is faid to have been born in the 
 reign of Trajan, 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 Pothinus; and alfo of 
 Polycarp, who had been a difciple of Saint 
 John. The former he fucceeded as bifhop 
 of Lyons, where he afterwards fuffered 
 martyrdom. 
 
 He mentions the unity of the Holy Spirit 
 with Chrift, and at the fame time their 
 unity with the Father ryv -sr^ aXXqA*? 
 
 ct^tta, KCII rr t v ixrpog rov Uccrsooc, lvtc<riv. 1 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. 3 
 
 always 
 
 1 Adver. ILercf. L. i. p. 39. 1. 30. 
 
 - Ib. L. iii, p. 247. 3 Ib. L. iv. p. 333.
 
 ( 69 ) 
 
 always one and the fame God Temper 
 eundum Deum * Deus, et Dominus, et 
 Rex seternus, et unigenitus.* Very nume- 
 rous are the proofs to this purpofe, which 
 may be obtained from this refpe6lable writer. 
 I mail only mention an obfervation, which 
 he very 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, determinately and abfo- 
 lutely God, were it not founded in truth. 3 
 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 Verbo et 
 Sapientia fecit, et adaptavit, omnia. 4 
 
 1 Adv. Haeref. L. iv. p. 364. 2 Ib. L. iii. p. 249. 
 i Ib. L. iii. p, 208. 
 
 A Ib, L. Iv, p. 331, See alfo p. 380. I. 2*. 
 
 E 3 CLEMENS
 
 ( 7 ) 
 
 CLEMENS OF ROME, AND CLEMENS OF 
 ALEXANDRIA. 
 
 Clemens Romanus was of the firft cen- 
 tury, and fo early in it, as to have converfed 
 with Saint Peter, and other of the firft Dif 
 ciples. He has tranfmitted a brief, but very 
 comprehenfive, account of his faith j the fame 
 undoubtedly, which he had from his great 
 Mafters. ov% lj/ ov e%opv, KOU wo, x^w, 
 KDU Iv "wvevpoc. ... r<? tK%v8ev E>' yi^oLq j Have *we 
 not One God, One Cbrift, and one Spirit, 
 whofe divine influence is poured upon us ? l 
 
 Clemens of Alexandria fucceeded in time 
 to thofe above, and preferved the fame doc- 
 trines : and he fpeaks of Chrift, as the Logos, 
 and lays *H p,ev yuo TX 0e EIKUV o 
 avrx, Ktxi vlog TX Na yvijcrioi; o 0e;oj Aoycz 
 the Word of God is the image of God: and 
 that Holy Word is the genuine offspring of the 
 
 Divine 
 
 1 Epift. ad Corinth, i. Sel. xlvi, p. 174.
 
 ' ( 7' ) 
 
 Divine Intellect? He in another place men- 
 tions the Tf<ff 'Ay/a, the Sacred Trias, and 
 fpecifies the Father, Son, arid 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 
 ihews that the fame dodtrine, which prevailed 
 in the eaft and weft, and at Rome, was 
 maintained at Carthage, where he was born. 
 This is fhewn in the account, which he gives 
 of this myftery. Quod de Deo profeclum 
 eft, Deus eft, et Dei Filius, et Unus ambo : 
 ita et de Spiritu Spiritus, et de Deo Deus.i 
 
 Hie 
 
 * Cohort. V. i. p. 78, ' Strom. L. v. V. ii. p. 710, 
 
 ' Apologet, p, 20, 
 
 r. 4,
 
 ( 72 ) 
 
 Hie (Chriftus) acceptum a Patre munus 
 effudit Spiritum San&um, tertium nomen 
 Divinitatis, et tertium gradum Majeftatis . . . 
 et deductorem omnis veritatis, quae eft in 
 Patre, et Filio, et Spiritu San6to fecundum 
 Chriftianum facramentum. 1 
 
 Thefe truths, he fays, were in fome 
 degree known to the Grecian philofophers. 
 Apud veftros quoque Sapientes, Aoyov, id eft, 
 Sermonem, atque Rationem, conftat artifi- 
 cem videri univerfitatis.* They certainly were 
 pot 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 Plato, 
 one would imagine, that he allowed only 
 
 tWO firft principles. 3 Avo 5e TUV -srccvruv airs- 
 GW&V a-wag, Qtov KOC.I TX^v, ov x.at Nf -sroocra- 
 yo^tvti, xtx.1 Atnov. Plato declared, that the 
 two principles of all things were God and 
 Matter^ which he fyles the Mind, and the effi- 
 cient Caufe. But others give a better account 
 
 of 
 
 1 Adver. Prax. p. 518. z Apologct. p. 19. 
 
 - Diog. Lacrt. L. iii. V. i. p. 206.
 
 ( 73 ) 
 
 of Plato's opinion. l Taura 01 rov 
 
 TtTsipuf^svoif ^nn rov Ttrpurov eov otvot,- 
 , STTI TS rov oevrpov Airtov, Koti rpirov ryv rv 
 %^. The fame was expreffed under 
 different names, of which Plutarch affords 
 an example. z SuKoarvig 'Zutpoovitrx 
 KOLI TlXaruv Aptfavos AOyvctios .... rpei$ a 
 rov eov, rv\v <f TXyv, ryv I$eav. We find that 
 Socrates^ as well as Plato, held three Princi- 
 ples j which are jlyled t God, Matter ', and Idea. 
 This laft is explained by Plato fomewhat 
 differently. 3 C H $z I$a t evvoijfta rv es, OTTSO 
 ci Bccp&aaoi Aoyov eipvjK<zo~i r% e. T'he Idea is 
 the Intellect) or Wifdom of the Deity > which 
 foreigners call the Logos, or Word of God f 
 
 Juftin 
 
 1 Eufeb. Praep. Evang. L. xi. C. xx. p. 541. 
 
 ^'Korot.a'itiM Tr,v ra SsiS arpoEAOcii' ^cna.v^ HVOI.I o; TOV //.ev At/ 
 
 TayaOov* i*.n' avroy $s xa.i oivregw rov o^ia^yov" rgirov $t xcu T-nv TS 
 
 KOO-/XS fyxpy. Cyril. Alex. cont. Jul. L. i. V. vi. p. 34, 
 
 ~ De Placitis Philoi". L. i. p. 878. 
 
 ? Clem. Alex. Strom. L. v, V. ii. p, 654.
 
 ( 74 ) 
 
 Juftin Martyr makes the Trias of this 
 philofopher to contain x eov, KOU 'TA^, KOU 
 E5f God, Matter, and Image or Refemblance, 
 the fame as Idea. In moft of which exam- 
 ples, as I faid before, Matter is introduced 
 as a firfl principle, and eternal. 
 
 The doctrines, which we have been con- 
 fidering, were not the difcoveries of Plato, 
 but ORIGINAL TRUTHS, 2 differently modified 
 and mifapplied by him in his writings. He 
 intimates himfelf indeed, that they were not 
 his own ci fiupagoi etgyxua-t. Let us then 
 inquire, from what fource he derived them. 
 Now, there was no nation, to which he had 
 accefs, and from which alfo he could have 
 obtained them, excepting the Jews. It is 
 
 true, 
 
 * O yy> H?Mru> wore pi* Tf (t ?X, ac< > Ta waTs.j tt>ai 
 OX, Kl 'ftor, x* EISOJ. Cohort, p. 12. 
 
 Alex. Strom. L. i. V. i. p. 419. See alfop. 60, 176,355. 
 
 A^ac. c7oi ^oxet TO.VTH Xsywc o lllwrur TO{ E&a.ni c7r>!XoXaS>;>E(\z 
 
 j Eufeb, Prwp. Evang. L. xi. p. 534, and 5,10.
 
 ( 7S ) 
 
 true, that even this people had no perfect: 
 and precife knowledge of thefe articles; yet 
 they had fufficient to improve heathenifm, 
 and to in/tract the divine Plato. And 
 whereas he fays, that, what he exprefied 
 EvvoyjAa, or Intelkfl^ foreigners (01 Eag&agoi) 
 ftyled Myog, or the Word, or Reafon, none 
 but the Helleniflick Jews could have given 
 it this appellation. For I imagine the mean- 
 ing of Plato to be, when he mentions ove^ 
 ci "BapGuQQi Aoyov eigyKaon that the people, to 
 whom he alludes, expreffed it literally by this 
 name. No people, but the Jews, had any 
 knowledge of a fecond Divine Being of fo 
 high an order and character : and none but 
 the Jews in Egypt could have rendered in 
 this manner Aoyog. That they rendered it 
 in this manner may be feen by the Greek 
 verfion of the Bible. For though this veriion 
 was not made till after the time of Plato, 
 yet we may reasonably infer, that the term 
 Word, as a Perfon in Scripture, was ante- 
 cedently thus exprefied by the Helleniftick 
 Jews in thofe parts. 
 
 THEIR
 
 THEIR EVIDENCE OF GREAT CONSEQUENCE. 
 
 The Platonifts, and other Philofophers, 
 who admitted thefe truths, were not uniform 
 in their defcription, nor confident in their 
 explanation. However, when they fpeak of 
 a Trias, which confided of Three /, 
 or original ruling principles; and when they 
 defcribe the Firft, as 0ec?, God, the Second 
 as Nf, Reafon, the fame as the Aoyog> or 
 divine Word; (which they fometimes do) 
 and when they add a ThLd co-exifting 
 Being, which they ftyle Zo$*a, J/i/%^ TV Koo-^y, 
 Divine Wifdom, tie Soul of the world, they 
 adopt articles of great confequence. We 
 Is now too well, how fuch a belief in thefe 
 times is oppofcd, 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 any knowledge of them, and 
 favv their propriety and truth. And who 
 were they, who gave this function to the 
 3 doctrines
 
 t 77 ) 
 
 doctrines above? Some of the wifeft men, 
 that the world ever beheld; 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, unaffifled from above, 
 proceeding fo far. They faw a fitnefs and 
 propriety, where it is now denyed. Of this 
 illuftrious band I mail mention only four 5 
 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 Apoftles, to the end of the fe- 
 cond century, in whatever region a Chriftian 
 church was eftablifhed, 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 ) 
 
 fuacled, that this doftrine is fo little obvious 
 to the notions of mankind, that it could 
 fcarcely have been devifed by the fancy of man ; 
 and if deviled, flill, as I have before faid, it 
 could not have been fo univerfally propa- 
 gated. It has now prevailed for ages : and 
 we receive and maintain it, not in confequence 
 of any private and partial opinion ; but 
 becaufe it is accompanied with, and enforced 
 by, a divine fanclionj and has the uniform 
 fufFrage of the wifeft of men, who have alib 
 tranfmitted it to us. We may be certain, 
 that there is in it nothing contrary to reafon, 
 by thofe great matters of reafoning among 
 the Grecians fo readily adopting it. Philo 
 went far beyond them, as he had better 
 opportunities of information. Though no 
 friend to Chriftianity, he has admitted moft 
 of the principal doctrines, which relate to 
 the two characters of our Saviour. And 
 though he in fome refpecls mifapplies them ; 
 yet he plainly admits, and maintains 
 them. He was followed by thofe, who 
 fuccefiively belonged to the icliool of 
 Alexandria: fuch as Plotinus, Porphyry, 
 
 and
 
 ( 79 ) 
 
 and Proclus. They were men of great 
 learning, and bitter enemies to Chriftianity j 
 yet maintained the doctrines above. Thefe 
 they borrowed, not from Plato, nor Pytha- 
 goras j whofe knowledge of them was 
 limited, imperfect, and diflimilar; 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 confident 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 doclrine of the Meffias 
 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. 
 
 1 P. Galatini de Arcanis Catholicas Veritatis, 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
 
 account. Hence we learn, that thofe myf- 
 terious truths concerning the fecond Perfon, 
 which in thefe times are rejected by many 
 Chriftians, as impious, and idolatrous, were 
 allowed by the very people, who were the 
 greateft enemies to idolatry, 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 fan6lion 
 of the Scriptures. 
 
 of this Treatife, from whence I have made thefe infe- 
 rences, I am indebted to my moft learned and excellent 
 Friend, the Lord Bifliop of Salifbury. 
 
 PART
 
 PART II. 
 
 PARTICULAR DOCTRINES MAINTAINED 
 BY PHILO. 
 
 FROM HIS OWN WORDS. 
 
 OF THE IMPURITY OF OUR NATURE. 
 
 JL H2 yxo ot,Kx9oiocriix,g yfAuv BV pziru (pvjTi ryv 
 io^v(rx<79xi TO Aoyiov, Ivcx, e^u^sv u KOL- 
 yotptvoi KCLI cc,7roX%(ra.{Avoi T/X. 
 
 YlfAUV TOV C&QXlOVy KOtl dUff"Xy 
 
 
 For 
 
 1 Quis Rer. Div. Hseres. Vol. i. p. 488. 1. 44. 
 
 F
 
 For the Scripture informs us, that it pleafed 
 God to fix the tabernacle of his oracle in the 
 midjl of cur impurities ; that we might have 
 an opportunity of being cleanfed, by wajhing 
 away all thofe fordes, with which the wretched 
 and bafe conjlitution 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 throne of 
 the Majefty in the Heavens A Minljler of the 
 J ancillary, and of the true tabernacle^ which 
 the "Lord pitched^ and not man.' 1 . . . Which jlocd 
 only in meats, and drinks ^ and divers wajhings> 
 and carnal ordinances? and which in the 
 Book of Wifdom is ftyled a refemblance of 
 the Holy ^Tabernacle, which thou bajl prepared 
 from the beginning? 
 
 1 Ilcb. viii. I, 2. " Heb. ix. 10. 
 
 3 Wijucm ix. 8. 
 
 OF
 
 OF THE INSUFFICIENCY OF MAN WITHOUT 
 DIVINE ASSISTANCE. 
 
 He had been fpeaking of 
 
 , the purification of the foul, and then. 
 
 U $U TO <f)KlOOVVlV t KOil 
 
 x.a,v%i; eivui eavrxg aveu Qeias 
 ruv Kyiouv ctvapefov EKviyoti KOCI OLTTO- 
 /3iov ' Which foul we muft leave to God 
 to brighten ; and by no means think, that we 
 of ourfefoes are able without the grace of God 
 to wafh and cleanfe our mortal frame from the 
 fpots and Jlaim, 'with winch it abounds. 
 
 He enumerates in another place fome of 
 the moft crying fins 
 
 The crimes of adultery, murder, theft, bearing 
 falfe witnefs, evil concupifcenfe offe?ices in 
 general. 
 
 1 De Somniis. V. i. p. 662. 1. 37. 
 
 2 Quis Rer. Divin. Hseres. V. i. p. 497. 1. 22. 
 
 F 2 OF
 
 84 
 
 OF PROPITIATION. 
 
 He fpeaks of propitiation, which he flyles, 
 like ' St. John, ixeto-posi and feems to have 
 fome faint allufions, not only to original 
 fin, but alfo to our renovation through the 
 
 Word of God. Tar' eg-tv u.q>t<n<;, TXT 
 
 KU.I 
 
 Xa,[/.7roov eTrvti, KOCL TOO; ursoi TUV 
 
 yvQei, TOTS ya,o otVTyv TMV at 
 
 * < r ? 
 
 o Ispog Aoyog STipyve, ytpa.g e< 
 
 cfcff, KXmov aQa.vu.Tov, TK\V ev ottpQotpTu ysvzi ra^/v. x 
 This is remijjion (of fins), this the compleat 
 freedom of the foul: when it gets free from that 
 error, in which it was bewildered, and labours 
 after that blamclcfs nature, and that happy lot, 
 
 which 
 
 I John ii. 2. By Saint Paul it is called ixapi^oi-. 'Ov 
 
 tt^tlllTO (I EC.? IXdrV^bV (HOt, TfiC, d7S~W? IV TW CtVT>i UiU.CC.Tt . 0* 
 
 tt.i ar^C-iv TO.'* ^cyiyc.yoTfcK ^^T*;aaTfe-'y. R.OIT1. lil> 2$- 
 
 1 DC Congrcflu. V. i. p. 534, 535.
 
 which it once had, when it breathed virtue, 
 and flour ijhed In good works. Then the Holy 
 Word of God, being highly pleafed with it's 
 noble endeavours, honours thefe efforts, and in 
 
 J *JJ 
 
 conference of them affords it a moji 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 of jujl men made perfect. 
 Such perfons are in another place defcribed 
 by Philo, as ruv aa-uftuTuv KOU Qeiuv tff^&y- 
 puTuv xXygovopot T Heirs 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 j 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, 
 
 F 3
 
 ( 86 ) 
 
 Mofesfaid unto Aaron , fake a cenfer, and put 
 fre therein from off the a/far, and put en in- 
 cenfe, and go quickly unto the congregation, and 
 make an atonement for them. And he (Aaron, 
 the High Prieft) flovd between the dead and 
 the living, and the plague was flayed. Philo 
 faw clearly, that this iaterceffion of Aaron 
 was a type of the mediation of the Great 
 High Prieft, whom he acknowledges to be 
 the Logos, or Word of God. 1 He accord- 
 ingly in another place gives a very particular 
 character of the Divine Word, and his 
 mediatorial power, which he deduces from 
 the hiflory above. Tu & A^uyysXea xxt 
 
 'zroso'&VTtzTU Aoyu ouosotv E<X.IOZTOV BOUKZV o roc 
 ytvvri<Tou; srar'/w, tva ftBvopiog gag TO yevousvov 
 aivy r% TzreTTOtyKOTOs. O d aurog iKtryg uev 
 TV QVVJTV xyoouvovTog <xei tvaot; TO (pGapTov, 
 ds TV HytfAQvog TV/JOS TO 
 
 * rv 
 
 OB TT; TV ou^a,, xat <re[tvvvo(Aevog 
 (poiO~xuv KcHyu eizyxEtv KVCX. 
 KO.I vftuv' XT otytvv/iToq ug o Qeog uv, 
 twyros u; vueig } aAAa p<ro<; TUV CCKCUV, 
 
 ' Philo. V. i. p. 562. 1. 13,
 
 Tzraptz p,ev ru (pvrevcravri, "W 
 
 TX [Aty (TV^TTKV OtQcWKTCtl WOTS KCU <fc7TCf>JJ>a< 
 
 ro ywos, uKocrfuav own Koarpv eXopevov' -ara^a as 
 ru Qvvriy Tzrpog eutXTTifiotv T% py/roTE rov tXcuv 
 eov srsoiiasiv ro IQIOV spyov. Eyu yizs STriXYipu- 
 ra eioyvottoi, yevetrei srcx-ooc TV xotQcupeut 
 eyvuxorog, iayvo(pvXa)t.O ust gbr. 1 The 
 Great Father of all gave this extraordinary 
 gift to that moft ancient, and Principal, of all 
 Angeh^ his Holy Word-, that he ftould Jland 
 mid-way r , and feparate the creature from the 
 Creator. T^his Word (the Logos) is accord- 
 ingly the Inter cejjor for mortal man, <who is 
 always tending to corruption: and he is ap- 
 pointed a MeJJenger and Legate from the 
 Supreme Lord to his fubjeffs. rfhis office is 
 highly acceptable to him-, and he fhews the 
 dignity of it, when he is introduced* faying, (at 
 the rebellion of Korah) <c It was I, who flood 
 (a Mediator) between you, and the Lord" For 
 he is not unbegotten like God 3 nor created lib? 
 man-, but a medium between the extremes, 
 
 bardering 
 
 1 Quis Rer. Divin. Krsres. V. i. p. 501, 502^, 
 See alfo V. i. p. 689, 690. 
 
 ? 4
 
 ( 88 ) 
 
 bordering upon each. So that, in refpeft to the 
 Creator ', be is able to obtain aj/urance, that he 
 will never ruin, nor reject ^ the race of man-, 
 nor, in/lead of order, fuffer the 'world to lapfe 
 into anarchy: and in refpeft to the creature y 
 that he may by faith be certified of this truth > 
 that the God of all mercies will never neglect 
 the work of his hands. I therefore, (fays the 
 Word of God) proclaim peace to all the 
 world from that Power, who maketh wars 
 to ceafe ; from God, who is the guardian of 
 peace. In which paflage mention is made, 
 not only of a Mediator between God and 
 man, but alfo of a good hope, or confidence 
 in God TM^S ei/eATHf/av, K.T.X. of an afTu- 
 rance, of a FAITH, or truft in the Creator 
 argos TBT/gw, H.r.x. grounded on the Medi- 
 ator's- interceflion. 
 
 OF REPENTANCE, AND NEWNESS OF LIFE. 
 
 Thcfe, fays Philo, are confequent upon 
 Faith and Hope. Aeur^ai/ <Te%e* Ta<v, 
 r^v eXirtoa, '/) ZTTI roig aup 
 
 A
 
 xcu (SsXriuns* In the next place, 
 after hope, comes repentance of all our fim, 
 and newnejs of life. The like occurs in 
 
 / ^/ y 
 
 another place. Merc* <5e T^V eXiri$o$ vixyv, ayunv 
 fevrepog eiv, ev u [tSTotvoia, ofyuvi^BTctt 2 differ 
 the victory gained by hope, another conflict 
 comes on, in which repentance is engaged. 
 And he afterwards alludes to the feverity of 
 thefe conflicts pera, <Je rag r f /iq [tETotvoioc/; 
 3 thefe Jlruggles of a penitent heart. 
 
 In the Treatife de Execrationibus, he 
 mentions the curfes denounced upon the 
 wicked. But if there be fuch, who repent, 
 and will confefs their fins cpoXoyrpuvrtq-ca-ct, 
 ypa^rov and will endeavour after a better 
 way of life evpevsiag TV%OVTUI ryg SK r% 
 ^urifi^oq KOC.I IXeu s* 4 they will obtain favour 
 from the Saviour, and God of all mercy. We 
 
 are 
 
 1 De Abrahamo. V. ii. p. 3. 1. 46. 
 
 2 De Praemiis et Poenis. V. ii. p. 410. 1. 36. 
 
 3 Ibid. p. 411. 1. 36. 
 
 * Ibid. V. ii. p. 435. 1. 35.
 
 ( 9 ) 
 
 are then entitled to be the children of the 
 mo A High ; and our fins are forgiven 
 
 through him rov AyytXcv, 0$ Bg-i Aoyo<;> 
 toa-TTBQ IKT^OV xotxuv x - that Angel > the Word of 
 Go'd, who is the phyfaian and healer of all our 
 evils. For we cannot pleafe God of our- 
 felves : even our beft actions are not truly 
 
 acceptable pySe ryv a 
 
 ctvsv 
 
 sivai 
 
 virtue itfelf without the divine fanfticn can 
 have no merit > nor advantage. All thefe good 
 things are accomplifhed by the Word, fly led 
 the great High Prieft, the Son of God, rov 
 
 Aoyov Gstov. *O ^e avrog ixsrys TV QVYITX. And 
 he -is the Inter cejjbr for mortal man. Hence 
 he is mentioned as usa-ag, and Me^/cf, the 
 Mediator, and as bordering upon both-, by 
 whom we are made vtot Qev avQou'jroi fens 
 
 j y 
 
 of God', KOii Qeiuv 'nroocyfAtx.TUv KXyoovopoi and 
 heirs of heavenly advantages. 
 
 1 DC Leg. Allcg. V. i. p. 122. 1. 17. 
 " Ibid. p. 203. 1. 18. 
 
 OF
 
 ( 9< ) 
 
 OF FREEDOM BY THE DEATH OF THE 
 HIGH PRIEST. 
 
 I have mentioned, that Philo was very 
 much embarraiTed about that part of the 
 Law, wherein it was faid, that the man of 
 guilt mould fly to an appointed city of 
 refuge ; and not be acquitted till the death 
 of the High Prieft. TST^TOV xoti XOITTOV VP 
 ruv TtrgorctQwTtov, y woofarfua rviq ruv ts-ttytvyoruv 
 xuQoox, rx Awteosus o ^avoiroq^ r uroX>^v sv red 
 gyry pot Turaat'xxara, ffucntohtuv* Avicroq yu^ $ 
 
 KOLTCX, ruv roc. aUTOf, ooouravTUV 
 
 oo 
 
 siys 01 uev 'srXeiu %oovov 
 01 GB sXtxrru. MaxoofcitoTczToi y<x,p> ci os oXiyo- 
 TUV Awiepeuv ei<rt Ka; 01 pev vzo( } 
 
 1 as Tirpsir&VTai KudtguvTOtt, Kent ruv 
 
 01 
 
 01 
 
 01 
 
 ^' v$il ptXXovroq rXvrav rx 
 The fourth remaining article of thefe 
 propofitiom, is the ordinance concerning the re- 
 turn of thofey 'who had fed for refuge^ 'which 
 
 was 
 
 1 De Piofugis. V. i. p, 561, 562.
 
 ( 92 ) 
 
 'was to be at the death of the High Prieft. 
 tfhe confederation of this has given me a good 
 deal of trouble from the purport. For the pu- 
 mfoment appointed is not equally dijlributed ; 
 as feme muft have been confined for a longer ; 
 and feme for a Jhorter, feafen ; and as feme of 
 the High Priefts were of a longer, others of a 
 Jhorter, date-, and feme arrive at the dignity 
 when young, others when old. And thofe, who 
 were accidentally guilty of bloodfoed muft have 
 fought this Jhelter, feme at the beginning of the 
 priefthood, and others when the High Prleft 
 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 laft he perceived 
 it to be typical, and a myftery. 
 
 yct() t rov A^ieoioc UK avQftUTrov, aXXoc, Aoycv 
 nva.i y 'sra.vruv %% wvtnuv povov, aXXa KOLI 
 
 . .. oiort) otpoti, yovsuv a(pQoc,a- 
 
 KOtl TUV (TVfATTQLVTUV E$l TffO(,Tlf\Q' MvjTOOg OS 
 
 K r t q rex. oXx yXQtv MS ytvtnv. 1 I maintain then, 
 
 that 
 
 1 De Profugis. V. i. p. 562. 1. 13.
 
 ( 93 ) 
 
 that the High Prieft, alluded to, is not a man, 
 but the Sacred Logos, the Word of God: 'who 
 is incapable of either voluntary or involuntary 
 Jin. 1 therefore conclude, that he was born of 
 Parents the mojl pure and incorruptible -, having 
 for his Father, God, who is the Author of all 
 things ; and Divine Wifdom for his Mother, 
 by whom all things came into being. Ka; hart 
 Tfjv KtyaXyv IK.VXJHSOU eXatu* 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 mould not have perceived the Mefliah 
 Chrift, the anointed of God, fo often men- 
 tioned in the Prophets, here clearly pointed 
 
 OUt? He concludes Taura $' UK UTTO (rxo7T% 
 fjLoi XeXcjcra;, aAX* VTreo TV $i$a% xl on q>u<rtKk)- 
 TUTT] "sr^scr^itx, Ka,9o% Quyotfiuv, o T% Apxtsoeus 
 e$-i avot,To$* c Tbefe things I have not mentioned 
 without good reafon: but to fhew, that the 
 natural and appointed return of the fugitives 
 
 was 
 
 z De Profugis. V. i. p. 562. 1. 22. 
 2 Ibid. p. 563. 1. 24.
 
 ( 94 ) 
 
 was the death of the High Priefl: whom he 
 ftyles leguTKTOi; Aoyog the moft 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 fubjects : and we 
 have feen the reafons given by him, which 
 are very numerous, and at the fame time 
 equally fignincant. The only queftion is, 
 from whence he could obtain them. From 
 Plato and his difciples 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 Jews, and their 
 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 
 poflibly have applied, but to the Apoftles, 
 and Evangelifts, and other difciples of Chrift. 
 
 It
 
 ( 95 ) 
 
 It has been aflerted, that he was born much 
 too early to be inftrufted 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 Cbriftian 
 ./Era 42. And if he were of this age at 
 the time of his embafTy, he muft have been 
 coseval with our Saviour x : and as he lived 
 to the reign of Nero, we may be afTured, 
 that he furvived Chrift many years. At all 
 rates he muft have been in a flate 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 doftrines, was acquainted with 
 the Gofpels, and with the Epiftles of Saint 
 
 Paul. 
 
 1 If he were born forne years before the birth of 
 Chrift, as fome have infifted, ftill he muft have been 
 contemporary with Chrift during his whole refidence 
 on earth: for he certainly furvived him many years.
 
 Paul. Saint Mark, the firft bifhop of 
 Alexandria, could not have been unknown 
 to him. Thefe things, I think, are in a 
 great degree evident from the internal evi- 
 dence of the doctrines, 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 doctrines are delivered, mew it. 
 
 INFERENCES. 
 
 Nor was it Philo only, who took thefe 
 advantages. He lit an early example. And 
 the Pagan world at large was foon improved 
 by the doctrines of Chriftianity. The wifeft 
 cf the Philofophers faw it's fuperiority. And 
 though they held the people in contempt, 
 
 from
 
 ( 97 ) 
 
 from among whom it proceeded, and could 
 not be reconciled to it's great Author j yet 
 they borrowed their ethics from him, and 
 enriched their philofophy with truths un- 
 known before. Many of them admitted the 
 very myfteries: and though they tried to 
 explain them each according to his particular 
 fancy 3 yet, I fay, they were admitted; and : 
 not thought reprehenfible, nor contrary to 
 reafon. Theodoret takes notice, (gfawrewT. .) 
 that Plutarch, Numenius, and Piotinus, 
 borrowed from the facred writings. To 
 thefe might be added, Epic~letus, Antoninus, 
 Porphyrius, Maximus Tyrius, Hierocles, 
 Proclus, with many more. The emperour 
 Julian, that bitter enemy, copied largely 
 from the fyftem, which he tried to ruin. 
 The lump of leaven, mentioned by our 
 Saviour, began very foon to operate upon 
 the mafs, in which it was inclofedj and pro- 
 ceeds at this day in it's operation. The good 
 effects of Christianity are felt far beyond it's 
 limits i and will in time be univerfal. That 
 they are fo extenfive at prefent, is owing in 
 no fmall degree to the writings of Philo. 
 
 G FARTHER
 
 FARTHER" INFERENCES. 
 
 If thefe arguments, which I have deduced 
 from Philo, be true, as I truft they are, we 
 have in conference of it the mod early 
 and decifive evidence in favour of the doc- 
 trine, with which we are engaged. And 
 we may be certified, if any proof be want- 
 ing, concerning the opinion of the firft 
 Chriftians and Apo files, in refpeft to this 
 myftery. The atteftation of the Fathers is 
 attended with great validity, and cannot be 
 fet afide. But this from Philo is dill 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 that there could have been no 
 prejudice nor partiality in favour of the 
 articles mentioned. It is certain, that the 
 words of the Apoftles, and more efpecially 
 thofe of our Saviour, ftand in no need of 
 any foreign evidence to be authenticated. 
 But when in thefe times the purport of 
 thofe words is difputcd, and the very doc- 
 trines
 
 ( 99 ) 
 
 trines denied; and when the opinions of 
 the Fathers are efteemed either too late or 
 too indeterminate 5 then this prior evidence 
 of an Alien mufl have weight. For the 
 truths, which he has advanced, he could 
 ftot unaffifted have obtained. The wifdom 
 of man could not have arrived at fueh 
 knowledge. Heowas therefore beholden to 
 ether's 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 wifdom, from the 
 fpring of living waters, the fountain of life. 
 He drew indeed but partially j yet, what he 
 has afforded, is attended with great advan- 
 tage. 
 
 G 2 THE
 
 THE MISAPPLICATION OF THESE GREAT 
 TRUTHS BY PHILO. 
 
 I have obierved, that Philo fpeaks only of 
 the divinity of the Logos, or Word of 
 God; and induftrioufly avoids taking no- 
 tice of the Median, the Anointed of God ; 
 by the Apoftlesand Evangelifts called Chrift. 
 But though he tacitly denies the humanity 
 of our Saviour; yet he has taken almoft 
 every attribute, which belongs to Chrifl, 
 the Son of man, and refers them to him in 
 his prior, and heavenly, ftate. But with 
 this part of his character they are not con- 
 fiftent. He therefore unduly adjudges to 
 the Logos, as reprefented in his Writings, 
 the feveral offices ' of High Prieil, to make 
 an atonement; * of Meifcngcr from the 
 Deity, to declare his will to mankind ; 
 
 1 rhllo. V. 1. p. 65}- 't- 1 a XOSY/COC, u v.ou aj 
 nro')'oo{ aur -dfjo; Acyi/,-. 
 
 id. V. j. p, ^OI. IJ ( -s7V>n -.*, r* r,ytfu>to( -CTJOJ TO
 
 ( 101 ) 
 
 J of Mediator between God and man, to {up- 
 plicate in behalf of offenders and propitiate 
 an offended Sovereign j * of Surety to each 
 party ; and 3 of Shepherd, delegated by the 
 Mori High to take care of his iacred Flock. 
 Reflore thefe articles to the Mefliah, to 
 whom they particularly belong j and the 
 opinions of Philo will be found in moft 
 inftances very fimilar to thofe of the Apof- 
 tles j and oftentimes the very fame. 
 
 1 Philo. V. i. p. 501, 502. 'iKirr.s . . . TS $w. . . 
 
 To 
 
 a Ibid. a^ 
 
 3 Id. V . i. p. 308. Iloi^e) ... of rue 
 
 G 3 
 
 UPON
 
 ( 102 ) 
 
 UPON THE PASSAGE IN PHILO DE CONFU- 
 S10NE LING. V. I. P. 427. L. 3. 
 
 I have mentioned, that Philo fpeaks of 
 the Logos, or Word of God, as fometimes 
 bearing the likenefe of man Q Y.OLT eixovoe. 
 avfywros. ' The learned Editor thinks, that 
 this is not the right reading ; for which he 
 
 fubftitUtes KUT ciKovex, avfycaTros ivhofe 
 
 image man is. For he imagines, that Philo 
 never could have allowed, that any fuch 
 fimilitude fubfifled. But in this, I think, 
 he is mi (taken. In the firft place, we have 
 the authority of Eufebius for this reading, 
 who quotes the whole pafTage; a part of 
 which is o zccr twova uvQouTroi;. 2 In the next 
 place, it is warranted by the context: which 
 would be injured by the alteration. Philo 
 is mentioning feveral characters and titles of 
 the -sr^uro'ycvog vio; The Jirft begotten Son 
 
 1 De Confuf. Ling. V. i. p, 427. 1. 6. 
 * Pnep. Evangel. L, xi. c. 15. p. 533.
 
 C 103 ) 
 
 cf God> as the - * Ag 
 -*-i The Great Archangel under different 
 appellations : < a^ij> MM ovc^cc en, KU.I 
 Aoyo$, JCKI o K&T eiKQvct. avQguiroc, KOCI * oguv 
 I^ifX 'fbe beginning or Creator of all 
 t fangs, fie name of God (Jehovah), the 
 Word of God> the likenefs cf man^ and the 
 Guardian of Ifrael. If we tranfpofe this, as 
 our Editor advifes, there is an article intro- 
 duced in the moil improper place, and in 
 the moft unneceffary manner. The hiftory 
 relates to the different names and attributes 
 of God's Fir ft -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 appearing to Abraham, and to 
 other Patriarchs, in a human form: and 
 to this, I imagine, Philo alludes,^ when he 
 fays, o KO.T BIKOVCX, avQguTTog. This reading has 
 
 the 
 
 1 De Confuf. Ling. V. i. p. 427. 1. 4 7. 
 
 4 He makes ufe of the word cgy in this fenfe im- 
 
 mediately afterwards T O^CTB? o <m?ms who obty 
 their overfitr. Ibid. 1, 14. 
 
 G 4
 
 the fan&ion of l Origen, who tells us, that 
 
 Pllilo wrote, urt^ TV py ug avQouTrov teyttrQou 
 
 tivw rev ov. Philo in the page above- 
 mentioned (V. i. p. 427) fays, that man was 
 born after the image of the Word. There 
 mud therefore have been, however partial, 
 yet a reciprocal likenefs.* 
 
 1 Origen in Matt. p. 477. 
 
 * Philo fays, there are two portions of the Scripture, 
 which mention l ptv^ ST* x j OH^WTTOJ 5 loj, srteo* &, 
 or* u<; atywos. Quod Deus fit Iramut.V. i. p. 282, 283. 
 And Quod a Deo, c. p. 656.
 
 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. 
 
 I. 
 
 THE LOGOS IS 
 JL HE Son of God TOY ocQov Aoyov e * 
 
 of a divine nature. 1 nar^? (0g) f ftos. 
 Father. 
 
 Mark i. I. Axy r EvayytXiv 
 
 beginning of the Go/pel of 
 Jefus Chrijl the Son of God. 
 
 Luke iv. 41. 2u si o x^ig-o^ , o utoj T* s . 
 
 *T^w ^r/ Cy&r//?, the Son of God. 
 
 A6ls viii. 37* n^euw rov utov r 
 
 / believe, that Jefus Chrifl is the 
 Son of God. 
 
 John i. 34. 'ourcf c^w o uws 1 T . 
 T)6/j w the Son of God. 
 
 II. The 
 
 1 De Agric. V. i. p. 308. I. 27. 
 
 *De Profugls, V. i. p. 562. I. 20. p. 414. 427. 437.
 
 ,o8 
 
 II. 
 
 The Second Divinity. &$<>$ eo$ o Ao^. 1 
 He may be efleemed the God of us 
 
 imperfect beings 'OUTO? yoe.^ yttuv ruv 
 
 ec.v ew 10$-. z 
 
 John i. I. Kott eo yv o Aoyo?. 
 
 And the Word (the Logos) was 
 
 God. 
 
 /""* ?* 
 
 Chrift the power of God, and the 
 wifdom of God. 
 
 III. 
 
 The firft-begotten of God. npuroyovog 
 tio$ Aoyos. 3 And the mofl ancient of all 
 
 Heb. 
 
 a Fragm. Vol. ii. p. 625. 
 * DC Leg. Alleg. V. i. p. 128. 1. 43. 
 J De Somniis, V. i. p. 653. 1. 24. 
 4 De Conf. Ling. V. i. p. 414. 1. 29.
 
 ( 109 ) 
 
 Hebt i. 6. 'Orav cs araAn/ eaToiyotyyi rev Uau- 
 
 And 'when he again bringeth hh 
 Fir jl -born into the world. 
 Colof. 1. 15. *Of sp ..... ixr^uroroKog 
 
 The Logos who . is - the firjl- 
 born of every creature. 
 
 IV. 
 
 The Image and Likenefs of God. 
 
 ColofT. i. 15. ' Emuv TX @?f ao^ocr^. 
 
 Chrifly the Image of the invi 
 God. 
 
 Heb. 
 
 1 De Mundi Opif. V. i. p. 6. 1. 42. p. 414. 419. 656. 
 a De Monarch. V. ii, p. 225. J. 26.
 
 C no ) 
 
 Heb. ! 3. ' Atrotvycurpot rys oo^r^ Y.OU yy,- 
 
 aura (TS 
 
 the brightnefs of his 
 (God's) glory, and the exprefe 
 image of bh perfon. 
 2 Cor. IV. 4. *Of (Xftig-oti) e$-iv eixuv rx . 
 
 Cbrtft, who is the Image of God. 
 
 V. 
 
 Superiour to the angels. 
 
 Heb. i. 4. KgsiTTuv yivofttvoi; TUV 
 
 Chrift made fuperi our to Angels. 
 Heb. i. 6. Ka* targoa'xvviqo'artofuv CLVTU 'sra.vres 
 Ayy&oi Qev. 
 
 Let all the Angth of God wcr- 
 Jhip- him. 
 
 VI. Su- 
 
 1 De Profugis, V. i. p. 561. 1. 15.
 
 ( -til ) 
 
 VI. 
 
 Superiour to all things in the world. *o 
 
 Heb. il. 8. Uavrct, u 
 
 TUV 
 
 Thou haft put all things in fub- 
 jeftion under bis feet. 
 
 VII. 
 
 The Inftrument, by whom the world was 
 
 made. *O Avyog KVTV, u KaQocTT^ o^ycavu -ztr^otr- 
 
 ( 
 
 It was the divine Word, by whom all 
 jhings were ordered and difpofed* Toy Quo* 
 
 Aoyov rev -fowTot 
 
 John i. 3. Havre* &' aura (rx Asyti) e^evsro, x.ou 
 %u(3i$ aunt tytvtro x$e Iv, c ytywzv. 
 AH things 'were made by him t (th^ 
 Logos) and without Mm was not 
 Any thing made* that 'was made. 
 
 i Cor- 
 
 ' De Leg. Allegor. V. i. p. 121. 1. 44. 
 
 * Ib. V. i. p. 106, 1. 29. p. 162. 1. i5p. 656. 1, 50. 
 
 3 De Mundi Opifieio, V. i. p. 4. 1. 43.
 
 1 Cor. viii. 6. tyrx? X^j-oj, J*' rot aroi,vr&. 
 
 Jefus Chrijl t by whom are all 
 
 things. 
 Heb. 1. 2. 'Ov eQyxe Qeog KXypovoftov TSTKVTUV, 
 
 i xott 
 
 Chrift the Son of God whom 
 he hath appointed heir of all 
 things : by whom alfo he made 
 the worlds. 
 
 Hcb. i. 1 0. Epycc ruv "Xtwuv (rv eicrtv 01 Ouoavot. 
 *he Heavens are the work of 
 thy hands. 
 
 VIII. 
 
 The great Subftitute of God 'r-noc^o^ 
 rx c^ upon whom all things depend. 1 
 
 ix.!/ KKI cMorpixy et$ rafciv jcott 
 xxi ro iffa-v VTreotuTou;, Ivoe, 
 
 ru xpxTcuto KCCI 
 
 I am the God, who y having reduced all things 
 from diforder and irregularity to harmony and 
 beauty t fixed them upon afure bafis y and eftablijhed 
 them under my all-powerful Word> the Logos. 
 
 Ephef. 
 
 1 De Agricult. V. i. p. 308. 1. 30. 
 1 De Somniis, V. i. p. 656. 1. 48.
 
 Ephef. iii. 9. su ru TO. woarot, KTUTUVTI hoc, 
 
 God who created all things by 
 
 Jefus Chrijl. 
 Phil. ii. 7. Mogcp'/iv <5VA Xu&uv. 
 
 Who took upon him the form of 
 
 a fervant. 
 John xvii. 4. To eoyov sreXs;w<ra, c $$ux.otg pot, 
 
 I have fmifoed the 'work, which 
 thou gaveft me to do. 
 John i. 3. Xupi$ O.VTV syevero v$e Iv. 
 
 Without him was not any thing 
 made, that was made. 
 
 IX. 
 
 The Light of the world, and intelleftual 
 
 Sun. C O Aoyoq (pus ' 
 
 John i.Q.. *O Aoyot; . ... TO (pug TO a 
 
 tfhe Word . . -. was the true light. 
 
 John i. 4. To $u<; TUV avQpuTruv. 
 
 *fhe life and light of men. 
 
 i Pet. 
 
 1 De Somniis, V. i. p. 6. 414. 632, 633. 
 II
 
 ( "4 ) 
 
 I Pet. ii. 9. X/$-H, T* jc (ntorvg 
 crccvrog ei$ TO $aupa$-o 
 Chrifty who bath called you out 
 of darknefs into his marvellous 
 light. 
 
 John Vlii. 12. Eyu eipi TO (pus TX Koirpv' o etxo- 
 epoi v (AVI are^Trar^crfi; ev ry 
 totj aXX' e%ti TO (pug TIJJ uy$. 
 I am the light of the world : he 
 that folhweth me Jhall not walk 
 in darknefs y but Jhall have the 
 light of life. 
 
 X. 
 
 The Logos only can fee God. c n povu 
 TOV QEOV ee 
 
 John vi. 46. *O uv 7ra^a T eif, VTOI; lu 
 
 paxe 
 
 TOV 
 
 He that is of God (the Logos) 
 be hathfeen the Father. 
 
 John 
 
 * De Confufione Linguar, V. i. p. 418. 1. 39.
 
 ( us ) 
 
 John i. 1 8. QBOV v$ts eupuxe TXTUTTOTB. 'o fto- 
 voyevyg tf Tiog, o uv Eig rov XO\TTOV 
 
 TV H.CITOO$) XlVO '>1 r yyO'MTO. 
 
 No man hath feen God at any 
 time. The only begotten Son, 
 which is in the bofom of the 
 Father, he hath declared him. 
 
 XI. 
 
 He has God for his portion and refides 
 
 in him. C O Aoyog .... avrov TOV G)ov xXypcv 
 
 S^UVj V OiVTU [AOVU K<X.TOlWfl(rl. T 
 imaai. 
 
 John xiv. II. Eyu (s^;) ev rca IIuTgi, xoti o 
 
 I am in the Father, and the 
 Father is in me. 
 
 John i. I. Ev apxy yv o Aoyog, KOU o Aoyo$ 
 yv 7trpo$ TOV Qeov. 
 In the beginning was the W r ord > 
 and the Word was with God. 
 
 John 1. l8. 'O UV 1$ TOV KOXTTOV TV TlUT^Og. 
 
 1*be Logos, or Word, which is 
 in the bofom of the Father. 
 
 XII. He 
 
 1 Ds Prof. V. i, p. 561, 1. 27. 
 II 2
 
 XII. 
 
 He is the mod ancient of God's works. 
 
 Tov AyyeXov rov uroerEvTctTov. 1 
 
 And was before all things. n 
 TUV ocr ot 
 
 John Xvii. 5. Nvv tio^owov JAZ <ru, 
 
 
 TOV Kotrpov e;va<, Tsraoa (rot. 
 Noiv, O Father, glorify then 
 me with thine own felf\ with 
 the glory, which 1 had with 
 thee> before the world was. 
 John i, 2. 'Curof yv ev u^'xy 'sroog TOV Qeov. 
 He was in the beginning with 
 God. 
 
 2 Tim. 1. 9. 7rc0 wovuv atuviuv. 
 before all worlds. 
 
 John 
 
 1 De Confuf. Ling. Vol. i. p. 427. 1. 3. 
 1 De Leg. Allegor. V. i. p. 121. 1. 45. Seealfo p. 562.
 
 ( "7 ) 
 
 John xvii.24- 
 
 Father, thou lovedft me before 
 the foundation of the world. 
 Heb. i. 2. $i v xai rag uiuvtzg tTroiycrev. 
 
 By Whom (the Logos) he made 
 the worlds. 
 
 XIII. 
 
 The Logos e deemed the fame as God. 
 
 Aoyov, ug O.VTOV (eov) KO.TUV overt.* 
 
 Rom. ix. 5. 'o uv em WCWTWV Qeoi; 
 
 eig rag cuuva.g. 
 
 Chrift who is over ally God 
 
 blejjed for ever. 
 Mark ii. 7. Tig ^uv^rca atyitvcci apuoTiag, ti 
 
 py eig o Qeog ', 
 
 Who canforgivejins^ but God only? 
 Phil. ii. 6. *Of ev pogQy VTTx^uVy v% aq- 
 
 'Truypov yyvpotsrQ TO Bivat itra, ew. 
 
 Who, being in the form of God, 
 
 thought it no robbery to be equal 
 
 with God. 
 
 XIV. The 
 
 1 De Somniis, V. i. p. 656. 1. 37. 
 
 H 3
 
 XIV. 
 
 The Logos eternal e o cc' 
 
 John xii, 24- Xptfog ptvsi et$ rov atuvoe.. 
 
 Chrift abidethfor ever. 
 2 Tim. 1. Q,. Tsrpo wovuv Kiuvittv. 
 
 Who was before tie world 
 
 began. 
 
 2 Tim.1V. 1 8. u y $o& t? rag otiuvag ruv cuuvuv. 
 To whom be glory for ever and 
 ever. 
 
 Heb. i. 8. n^o? <5i= rov V/ov^Aeye;,) 'o 9 
 <Tfcr, o eof, t(g rov ctiuvcx. rv 
 But to the Son he faith Thy 
 throne, O God, is for ever am} 
 
 ever. 
 
 ApOC. X. 6. Ka* upocrev ev ru fyvrt ei$ rvq 
 uiuvoiq ruv ctiuvuv, eg K~i<re rov 
 cvpavcv. . . . K<XI rr,v yyv. 
 And he fware by him, that livetb 
 for ever and ever, who created 
 heaven . . . and the earth. 
 
 XV. He 
 
 * De Plant. Noa-. V. i. p. 332. 1, 32. Alfo V. ii. 
 p, 604.
 
 ( "9 ) 
 XV. 
 
 He fees all things. Q&fywguTKi us 
 
 sfpooctv eivat licixvog. x 
 
 Heb. iv. 12. Zuv yap o Aoyos TV , ucu 
 
 13. Ka; x egi KTKTIS y.^ot,vi^q WUTTIOV 
 avris (jv Aoyv}' UOCVTOC 
 
 wxi Teroa%ijX<(rjU,6v Totg o 
 
 etVTIS, K.T. A. 
 
 For the Word of God is quick 
 and powerful . . . 
 Neither is there any thing ere- 
 ated, that is not manifejl in his 
 Jight : but all things are naked 
 and open to the eyes of him, &c. 
 ii. 23. Eyu eipt o tgevyuv v$()V$ xoci 
 xapatof. 
 
 / am he, who fearcbeth the reins 
 and hearts. 
 
 XVI. He 
 
 1 De Leg. Alleg. V.i. p. 121. 1. 3. . 
 H 4
 
 ( 120 ) 
 
 XVI. 
 
 He fupports the World, 'o re ya^ TV 
 
 oyo$j ot<T[jt,o<; uv ruv KTTKVTUV 
 
 TO. pegy -aravra, KXI (TQiyyei J - The 
 Logos is the connecting power, by which all 
 
 things are united. He makes all the 
 
 various parts of the univerfe unite, and he 
 prej erves them in thiit union. 
 
 *O $eio$ A.oyo<; Tfft^ityj.i ra oXa, KOC.I wzTrXypteKev ? 
 T'he divine Word furrounds and upholds all 
 things, and has brought them to perfection. 
 
 John ill. 35. *O Ilar^. . . . TS-CWTO. StQuxtv ev 
 
 TYI xsigi owns. 
 
 tfhe Father hath given all things 
 
 into his hands. 
 Heb. i. 3. Qsguv re rex, -srccvra, ru ^ypccri ryg 
 
 Svvapevs CCVTV. 
 
 Upholding all things by the 
 Word of his power. 
 ColoiT, i. lj. TO, TsrctvToc. ev oevru <rvve$-vi%. 
 
 By him all things confijl. 
 
 XVII. The 
 
 De Prof. V. i. p. 562. 1. 34. 
 
 * Frag. V. ii. p. 655. 1. 35. Alfo V. i. p. 330. 
 p. 499. V. ii. p. ^04, 6c6.
 
 XVII. 
 
 The Logos neareft to God without any 
 reparation -, being as it were fixed and 
 founded upon the only true exifting Deity, 
 nothing coming between to difturb that 
 
 * -C c $* 
 
 unity. O Aoyog g;0f. . . . Ttov voyruv aTrag- 
 KTTotvTuv o sro<r^vra,rog, o eyyvTotTU, ftyo 
 ovrog peQooiv $ioc.$yp<x.Tos, ra pcvx, o 
 
 John X. 30, Eyu jcsn o 
 
 I and my Father are one. 
 John XVli. II. Ilars^ ayit, rvi^crov KUT^. . . lvc& 
 
 Holy Father, keep thofe, whom 
 thou haft given me: that they 
 may be one, as we are. 
 Johnxiv. II. Eyca ev ru Har^, KUI o Haryg 
 
 tV BfAOl. 
 
 I am in the Father, and the 
 Father in me. 
 
 John 1. 1 8. C O [tovoysvvig viog, o uv nig roy 
 KoXTrov TX FLotTpog. 
 rfhe only begotten Son, ivho is in 
 the bofom of the Father. 
 
 XVIII. The 
 
 1 De Profugis, V, i. p. 561, 1. 15.
 
 ( 122 ) 
 XVIII. 
 
 The Logos free from all taint of fin, 
 either voluntary or involuntary. c o 
 cwev T(i07ri}$ Iwsrut .... xcct 
 
 Heb. IX. 14. 'Atpot, TV XftfV, o$ 
 
 "srootrviveyxev a^ta^ov TU 
 
 The blood of Chrijl> who .... 
 
 offered bimfelf without fpot to 
 
 God. 
 
 John viii. 46. Tig e% vpuv 
 
 Which of you convinced me of 
 Jin? 
 
 I Pet. ii. 22. Xfifosj . . . o$ apotQTi&v vie ttrowtVy 
 x$e IvpeOtj ^oAoff ev ru ^o^oe,rt CCVTK. 
 Who did no fm, neither was 
 guile found in his mouth. 
 
 XIX. Of 
 
 J DC Profugis, V. i. p. 561. 1. 25.
 
 XIX. 
 
 Of the Logos prefiding over the imperfect, 
 and God only over the perfect and wife. 
 
 'Ourof yoe,o (o Aoyof) ypuv ruv otrBXuv otv eiy sag 1 , 
 ruv $ (ro(puv KOU, reXeiuv o Tl^rog For the 
 Logos may be ejleemed the God of us y who are 
 imperfeff : but of the wife and perfeffi ', Firfl 
 
 and Chief muji be looked upon as the God. * 
 
 i 
 
 Philo was not confiftent, when he made 
 this difference i and die} not confider, that 
 God's mercy is not limited, but " is over 
 all his works." Befides, in refpecl to the 
 Logos, he confeffes, as will be prefently 
 feen, that he diflributes his heavenly aflift- 
 ance equally to all, who feek it. And fo 
 far from his goodnefs being confined to the 
 imperfe6l only, Philo has juft before faid 
 
 X,l OS TUV (AV TBXIOTOUV V\ l^U%>J cAw TW 
 
 I'be foul of the more pure is nourifted 
 by the full influence of the Word or Logos.* 
 
 He 
 
 1 De Leg. Allegor. V. I, p, 128. 1. 43. 
 ? Ibid. p. 122. 1. 6.
 
 ( "4 ) 
 
 He was probably led to form this judgment, 
 concerning the weak and fimple being folely 
 delegated to the Logos, from the Chriftian 
 do6trines, with which he had gained ac- 
 quaintance, and which he did not perfectly 
 understand. The Logos in the character 
 of Chrift did extend his faving help peculi- 
 arly to thofe, who were in a ftate of fpiritual 
 debility, but not exclufively of others. 
 
 Matth. XI. 5. 
 
 The poor have the Gofpcl preached 
 
 unto them. 
 Luke V. 32. OVK eA?jXi)(5a 
 
 1 came not to call the rightcous t 
 butfinnen to repentance. 
 I Tim. i. 15. ni$-o$ o Aoyoq . . , on 
 ei$ TOV 
 
 (TUfTOil. 
 
 fbis is a faithful faying ...that 
 Chrift Jefus came into the world 
 to fave Jinners* 
 
 XX. The
 
 XX. 
 
 e 
 
 The Logos is the fountain of wifdom; to 
 which all fhould moft diligently repair, that, 
 by drinking from that facred Spring, they 
 may inflead of death obtain everlafting life. 
 
 $e vv rov ptv uxv^popsiv IKOCVOV, (r 
 po$ rov ctvurccTtt) Aoyov etov t o 
 Iva, ctftvarotfASvos TV votpaTog, ocvn 
 At'diov aQxov svpyrcu. It is of the greateji 
 consequence to every perfon, that can make his 
 way in the courfe, which is fet before him, to 
 jlrive without remiffion to approach to the 
 divine Logos y the Word of God above , who is 
 the fountain of all wifdom ; that, by drinking 
 largely of that facred Spring, injlead of death 
 he may be hereafter rewarded with everlafting 
 life. 1 This I quote at large, it being fo very 
 remarkable, 'pa s& %a,i 
 
 TtTlZUSKZl KOii (TOtliZl OSUfflV 
 
 i Cor. 
 
 1 De Profugis. V. i. p. 560. 1. 31. 
 fe Ibid. p. 566. I. 9.
 
 ( 126 ) 
 
 I Cor. i. 24* Xpigov ev Svvupiv KOU e* 
 
 Chrijl the power of God and the 
 wifdom of God. 9 
 
 ColofT. ii. 3 . gy u tin TsroMTeq 01 Syravg 
 
 In whom are hid all the treafures 
 of wifdom and knowledge* 
 
 John iv. 14. 'Of <Tav -sri-n ex. TV J<Jarof, iyu 
 Gti<ju OLVTU, a py oityycr'n ei; rov 
 oiiuvott aXXot, ro vdugj o Scotrta 
 CCUTU, yevyreTai ev avrca Tsri} r yri 
 iiotx.ro; ctXXopsvx en; Zuyv Atuvtov. 
 Wbofoever drinketh of the water , 
 that I flail give him, Jhall never 
 thirft : but the water, that 1 Jhall 
 give him, flail be in him a well 
 of water ff ringing up into ever- 
 lajling life. 
 
 John vii. 38. *O "sri^uuv ei$ ipt ..... is-oTotfjLQi 
 IK rvjg KoiXias tzvrx (jevtrvfriv I>O&TO$ 
 
 He that believe fh in me out 
 cf his belly flail fow rivers of 
 living waters* 
 
 XXI. The
 
 XXI. 
 
 The Logos is a MefTenger fent by God to 
 man, his liege fubje6t. u^a-^urvig TV 
 rog TO VTTXOOV. 
 
 John viii. 42. Ou yag aTrtpowTV eXyXva t 
 exeivo; (o eoj) ^e cvTres-eiXe. 
 I came not of myfelf* but he 
 (Go$) fent me. 
 
 John V. 36. 'O UUTyg pt C67T5-XK. 
 
 The Father bath fent me. 
 I John IV. 9. Tov ulov O.VTX .... 
 
 Big TOV KoroVy Ivoe. 
 
 God fent his only begotten Son 
 into the world, that we might 
 live through him. 
 
 John viii. 29. K; o varepfyas pe pzr epx tfiv. 
 And he, that fent me, is with me. 
 
 XXII. He 
 1 Quis Rer. Div. Hseres. Vol. i. p. 501, 1. 49.
 
 ( 128 ) 
 
 XXII. 
 
 He is the Advocate, and IntercefTor for 
 
 mortal man. *O <T O,VTOS (o Aoyoq) I 
 tgi TV 
 
 John xiv. 16. Eyu ourri<ru rov notregx, Y.OU 
 aXXov notpoMXyrov ou<Ti vptv. 
 I will pray the Father, and he 
 fiall give you another Comforter. 
 John XVli. 20. Gv Tzrepi raruv $e eguru povov, 
 
 KCCI -zzrep/ TUV 
 
 CCVTUV is epe. 
 
 Neither pray I for thefe alone ; 
 but for them alfo, which Jhall be- 
 lieve c?2 me through their word. 
 Heb. vii. 25. riavrore fyv ei; ro MTwyxotvetv 
 
 V7TSO CtUTUV. 
 
 Chrift ever living to make 
 interceffion for them. 
 
 Rom. viii. 34. 'c$- KOU s&v ev $e%iqt TV > <><; 
 xat evTwyxpvet wreg ypuv. 
 Who is even at the right hand 
 of God, who alfo maketh inter- 
 
 ceffionfor us. 
 
 XXIII. He 
 
 1 Quis Rcrum Divin. Kzercs. V. i. p. 501. 1. 48.
 
 XXIII. 
 
 He ordered and difpofed all things. *o 
 ;of Aoyog TO, sv TV (purei ciette KOU 
 
 ,. ^fhe divine Logos feparated> and re- 
 gulated all things in the 'world. r 
 
 Topevs KTravTuv o 'lews *&' eio<; Aoyof. The 
 facred and divine Logos was the Perfon, that 
 dijlributed and appointed all things? 
 
 Heb. xi. 3. No*ty*ei/ 
 
 We under/land* that the worlds 
 were framed by the Word of 
 God. 
 
 ColofT. 
 
 1 Quis Rer. Divin. Hffires. V. i. p. 506. 1. 10. 
 * Ibid. p. 504. 1. 31. 
 
 I
 
 ColofT. 1.15, 16. 
 
 CTl V CCJTU SKTl(r9lf] TO, 
 
 rex, 6v ran; xgavoig, Kctt 
 roc. 7Ti rys yi$, rex, cpotrex., KCX.I 
 roe, aoptxrex, . ... roc 'srctvra, & 
 
 otvrx, KOU ti$ avrov, 
 Cbrift ...the firjl-born of every 
 creature. For by him were all 
 things created, that are in hea- 
 ven, and that are in earthy vifible 
 and invijible. . . All things 'were 
 created by him and for him. 
 
 XXIV. 
 He is the Shepherd of God's flock. 
 
 $ TffGi^L'f\v "Act 1 . @oi<nXvg o Q 
 oiKyv 
 
 , Ts-puroywQv mov, ot; rr,v 
 ;; a^sX^jc, act. ri-- peyxAz @aciXzu<; YTTIZ 
 $i$e%eTcu. T'bs Deity, like afoepherd, and at 
 the fame time a monarch, arts ivitb the mofl con- 
 f ummaie order and reclitud*: ; and has appointed 
 his Firft-bcrn, tb? upright Logos, like the 
 Subfiitute of <7 mighty prince, to take the care 
 
 fj his f acred pick. l 
 
 Heb. 
 
 1 DC Agricalt. V. i. p. 308. 1. 27. 
 
 vo>Acv t -sroo^crxfuevc; rev occv ctvrx
 
 Heb. Xlii. 20i noiftevu ruv arQoaruv rov 
 
 ... rov Kuoiov ypuv lyrvv. 
 
 'The great Shepherd of the flock 
 
 . . . our "Lord Jefus. 
 John X. 14. Eyu ipi o Ttroipyv o notXog, xott 
 
 ytvu<rx.tt) roe. spot, xou yivuvKOfioti 
 
 VTTO rcav epuv. 
 
 I am the good Shepherd, and 
 
 know my fieep, and am known 
 
 of mine. 
 1 Pet. ii. 25. Xf>t$-ov . . . rov 'srotpsva KKI eTrur- 
 
 XOTTOV ruv 4 /u % &)l/ vpuv. 
 
 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 
 The great Gwernour cf the world, and fpeaks 
 of his creative and -princely power : for through 
 them the Leavens and the whole world were pro- 
 duced, 'o TX 'H^/Epcoj/of Aoyog, V.OLI r, "woiiiiriK'/l 
 KKI (3a.criXr,c.y CVVK^K; K.\JTZ. Txruv yxo o 'rs 
 Ovpon/og, K&I (TupTrag o xocruo/;. 1 
 
 i Cor. 
 
 1 De Profugis, V. i. p. 561. 1. 33. 
 I 2
 
 I Cor. XV. 25. Ae< yctf* OWTOV 
 
 %< v ow $y wavrotg rag 
 VTTO rag -arc^af KVTV. 
 For Chrifl mujl reign till he bath 
 put alibis enemies under his feet. 
 
 Eph. i. 21, 22. X/s"0 .... VTreocwu 
 
 KOtl 'STOiVTOi; 
 iSj H fjiOVOV tV Tto OCIUVI 
 
 raru, AXa KXI ev ru 
 
 (o 0eo;) vTrtTottv VTTO 
 
 Chrift . . . above all principality ^ 
 and might> and dominion* and 
 every name> that is named, not 
 only in this 'world but in the 
 world to come . . . and God hath 
 put all things under bis feet. 
 Heb. 1. 2, 3. A/ # KK.I (o eoc) T% 
 
 By iv bom aljo God made the 
 'worlds. 
 ApOC. XVli. 14. c Or< KVPIO; KVQIUV e$i y KCHI @ourt- 
 
 For be is Lord of lords,, and 
 King of kings. 
 
 XXVI. The
 
 C 133 ) 
 
 XXVI. 
 
 The Logos the Phyfician that heals all evil. 
 
 Tov AfyeXov (og eft Aoyog) ufnrso IXTOOV 
 
 Luke iv. 1 8, Hi/eu^a Ku^; 67r' S[A . . . ix<rK<rQ<x.i 
 rug <rvvTeTpippt.svvg ryv KKQ$IIZV. 
 *The Spirit of the Lord is upon 
 ;<?, becaufe he hath anointed me 
 . . . . to heal the broken-hearted. 
 
 I Pet. li. 24. Tu fAuXuTTi O.VTX iaQijT&. 
 
 By whofe jlrlpes ye were healed. 
 
 Luke vii. 21. Ev avrvi <Je TV u^a. s 
 
 OtTTO VCHTUV KOil 
 
 In that fame hour he cured 
 many of their infirmities., and 
 plague -j, and of evil /pints. 
 James i. 21. Aea0-$ TOV eptpvrcv Xoyov, rev 
 ovvctftevov <ru(ra,i rug ^v^xg vpuv. 
 Receive with meeknefs the en- 
 grafted word, which is able to 
 fa^e your Jouh , 
 
 XXVII. The 
 
 De Leg. Allegor. V. i. p. 122, 1. 17, 
 
 1 3
 
 ( 134 ) 
 XXVII. 
 
 Tile Seal of God. *O <Je TV -zroivvros (jo 
 avrog tgiv vj (Ttyporyti;, y TOIV OVTUV 
 ci .... ars SKpcxytiov KO.I SIKUV 
 h.oyv. tfhe Logos j by 'whom the world 
 was framed, is the Seal, after the impreffion 
 cf which every thing is made . . . and is rendered 
 the fimilitnde y and image of the perfeft Word of 
 God.* 
 
 
 o ^ccooiKTvio e$"iv oiidiog Koyoq. ''The foul of 
 man is an imprejjlon of a Seal, of which the 
 proto-type, and original characlerijlick^ is the 
 cverlajling Logos.' 2 ' 
 
 John vi. 27. Txrov ycx,^ (ljj<ry) o 
 
 Jcfus, the Son of man . . . him 
 hath the Father feakd. 
 
 Ephef, 
 
 1 DC Profugis, V. i. p. 547. 1. 49. p. 548. 1. 2. 
 
 2 DC Plantations Noc, V. i. p. 332. I. 31.
 
 Ephef. i. 13. EfffPS^fir^fTS ru Txrvevptx. 
 
 TU> 
 
 In whom alfo, after that ye be~ 
 h'eved, ye were fealed with that 
 holy Spirit of promife. 
 Heb. i. 3. Xpi?o$ . . . onrauyacrfta . . . . 
 
 Chrijly the brightness of his 
 (God's) glory, and the exprefs 
 image of his perfon. 
 
 XXVIII. 
 
 The Logos the fure refuge, to whom 
 before all others we ought to feek. c o 9-aog- 
 
 sty ov -srpcarov xctTatpewyeiv ut 
 
 Matt. XI. 28. Aevrs woog pB 'srxvrsg ot KOTTI- 
 
 Come to me, all ye, that labour , 
 and are heavy laden, and I will 
 
 give you reft. 
 
 i Peter 
 
 1 De Profugis, V. i. p. 560. I. 14, 
 
 * 4
 
 ( 136 ) 
 
 I Peter ii. 25. Hre y^ us TS^OLTOL 
 
 ) 
 
 a\X eTreg-patyyTe vvv TTI rov woi- 
 
 tevOC, KOLl tTTHTKOTTOV TUV 
 
 Te were as Jheep going ajlray, 
 but are now returned unto the 
 Shepherd> and the guardian of 
 your fouls. 
 
 XXIX. 
 
 Of fpiritual food ryy VCOLVIOV rocQyv 4^%^? 
 the heavenly nutriment of the foul, equally 
 diftributed by the Logos to all, who want it, 
 and will make a good life of it. x 
 
 Mark Xlii. JO. E/^ -zzrai/ra roe, tQvy $st 
 
 TO EvxfysXiov. 
 
 'The Go/pel mujl be pubtlfied 
 
 among all nations. 
 Matt. XXIV. 14. Ka; K'/i^j-^Y^ron TVTO TO tuocy- 
 
 yeXiov . . . . ey oXy TV oiKVfASvri. 
 
 And this Go/pel of the kingdom 
 
 flail be preached in all the 
 
 world. 
 
 Mat. 
 * Quis Rerum. Divin. Haeres. V. i. p. 499. 1. 44.
 
 ( '37 ) 
 
 JVTat.XXviii.I9' Sto^WUdwri troivra roe, eQvvj. 
 
 Go ye therefore, and teach all 
 nations. 
 
 John iii. 17, Ou ycx.^ ctTrtseitev o eog rov vlov 
 eig TOV Koarpov, Ivot, Kpivri rov 
 Iva, rad o 
 
 owns. 
 
 God fent not his Son into the 
 , world to condemn the world, 
 but that the world through him 
 might be fayed. 
 
 . X. 1 8. -<$ r sro(,<roLV rip yyv e^yXQev o 
 ctvruvj KOH eig TU "srs- 
 VJS cuvpevyi; rex. '^pctra. 
 uvruv. 
 
 tfheir found went into all the 
 earth, and their words to the 
 ends of the world. 
 
 Matt. vii. 7. Zjjrarj KCU lu^o-ere* JCflxers, xou 
 avoryycreroti vpiv. 
 Seek, and ye Jhall find ; knock^ 
 and it foall be opened unto 
 you. 
 
 Matt.
 
 ( '38 ) 
 
 Matt. V. 6. McMMlOt 01 TVetVUVTES KOil 
 
 on KVTOI 
 
 Blejfed are they, 'which do 
 hunger and thirft after righte- 
 cufnefs-, for they flail be fitted. 
 Rom. X. 12. *O yotfi auras Kvgio; "uruvruv 
 
 tig 'sravrxg rag BTTIKX- 
 
 oivrov. . 
 T^hefame Lord, who is over a/I 3 
 is neb unto all, that call upon 
 him. 
 
 XXX. 
 
 EAET0EPIA. 
 
 Of men's forfaking their fins, and return- 
 ing to their duty: by which they obtain 
 Aeu0< rye tyvxtfs freedom of the foul.' 1 
 
 Alfo of their being brought from a ftate 
 of vafialage, and exile, to fpiritual liberty by 
 the Logos. 1 
 
 2 Cor. 
 
 1 De C. Q. Erud. Gratia. V. i. p. 534. 1. 44. 
 " De Profugis. V. i. p. 561. 1. 33. p. 563. 1. 25.
 
 ( J 39 
 
 2 Cor. iii. 17. *O JE Ku^ TO -amu^a tftv. a J 
 TO arvevpa KvptHj exa Xeu^e^;a. 
 Now the Lord is that fpirit : 
 and 'where the fpirit of the Lord 
 is, there is liberty. 
 
 Galat. v. i. T'/j sXevQ&ici w, 
 
 Stand faft therefore in the 
 
 liberty ', wherewith Chrift hath 
 
 made us free. 
 Galat. V, 13. 'Tpen; yap STT' eXsuQeotoc, ejcA^re. 
 
 For, brethren* ye have been 
 
 called unto liberty. 
 I Cor. vii. 22. *O ya^ v Kv^iy 
 
 KTreXsvQsoo^ Kvpix 
 
 For he that is called in the 
 
 Lord, being a fervant, is the 
 
 Lord's freeman. 
 John viii. 36. Euv m o e Yias vf&& eXsuQepucrvi, 
 
 If the Son therefore Jhall make 
 you free, ye are free indeed. 
 
 XXXI. The
 
 XXXI. 
 
 The happy confequences of men's bed 
 endeavours. They are by the fame Logos 
 freed from all corruption, and entitled to 
 immortality hereafter. TOTS ya 
 
 TUV avXuv ayapsvog o 'isoog Aoyog 
 ruipsTov oxg, xXypov aQavocroVj TV\V ev 
 uctpTu yevet -roe^iv, 1 
 
 5 > / ^ 
 
 I Cor. XV. C2. *O; vexpoi (ev Xpigu 
 
 *J 5 \ a * 
 
 5 
 
 The dead (in Cbrijl) flail be 
 raifed incorruptible. 
 I Cor. XV. C7. Aa vao TO (bQupT 
 
 For this mortal mujl put on 
 immortality. 
 Rom, VI 11. 21. 'Or; XKI cnury jj KTHTIS 
 
 Td)V TIKVUV TV 
 
 Becaufe the creature itfelf alfo 
 ftall be delivered from the 
 bondage of corruption into the 
 glorious liberty of the children 
 of God. 
 
 i Peter 
 1 De C. Q. Erud. Gratia. V. i. p. 535. 1. i.
 
 I Peter i. 3,4. EuXoyijTO? o so; . . . o KCLTO, T6 
 zzroAu UVTX sXeog a.votye.vvya'ctq 
 yu,a.g etg eA7n<5a ^uffav Qitx.voc.goi- 
 (rsug lf\<rv X^ffer ex vsxguv, eig 
 aovouuzv ottpQapTOV, KXI 
 xcu KfAaaavTov, TSTwypevyv sv Ou- 
 aocvoii; etg ypag. 
 
 Bleffed be God . . . who, accord- 
 ing to his abundant mercy, bath 
 begotten us again unto a lively 
 hope, by the refarreftion ofjefus 
 Chrljl from the dead; to an 
 Inheritance incorruptible ', and 
 undented, and that fadeth not 
 away, referred in heaven for 
 us. 
 
 XXXII. 
 
 Philo fpeaks of the Logos, not only as the 
 Son of God, and his firft begotten ; but alfo 
 Ityles him a-j/aTrjjroi/ TZMQV his beloved Son* 
 
 Matt. iii. 17. 'Ovrcg s$tv o ulo$ px o 
 
 tfbis is my beloved Son. 
 
 Luke 
 1 De Leg. Alleg. V. i. p. 129. 1. 4.
 
 ( H2 ) 
 
 Luke ix. 35. <bwn eytvero K 
 
 , arpf s^/i/ o viog 
 
 And there came a 'voice out of 
 the cloudy faying y rfhis is my 
 beloved Son, bear him. 
 
 2 Pet. 1. 17* Ourof egiv o ulog px o ayotTryTOi;, 
 sig ov tyu svooxya'a. 
 tfhis is my beloved So?2, in 
 whom I am well pkafed. 
 
 ColofT, i.I3. 'o C T/0 TTjs 1 cvy&Trvig aura. 
 T'he Son cf his love. 
 
 XXXIII. 
 
 He afks, by what means a man may 
 amvc at pure incorporeal happinefsj or as 
 
 he expreiles it yeveirGou ruv uvte^uruv KOU 
 -jtiw trbayuofruv Khv^ovo^Gi; and aniwers 
 *O KUTOfsrvBVorQfir ctvuQ'v o KtzQapUTdTos vv<; 
 o Xv9ei$ ruv ds<r[/,ct)V, xczi eXeuSeow^e^ 1 IIs, who 
 is infpired from above 'who halb the pure/I 
 mind who is locfened from the fetters of this 
 li-orlJ, and hath gained his fyiritual freedom 
 he only can jjurtake of this happinefs. 
 
 Matthi 
 
 1 Qiiis Rer. Divin. Hcrcs. V. i. p. 482. 1. 230.
 
 ( 143 ) 
 
 Matth. V. 8. Mot,xot(>ioi ci xuQagoi TV 
 
 on otvroi rov Qsov oyovrcu. 
 Bleffed are the pure in hearty 
 for they jhall fee God. 
 Rom. Vlii. 2. C O ycx,^ vopog TV 
 ev 
 
 CX.7TO TH VOfMS VqS KfAClOTlO&g XOU 
 TV %UVU.TV. 
 
 For the law ofthefpirit of life 
 in Chrift Jefus hath made me 
 free from the law of fin and 
 death. 
 
 2 Pet. 1. 4* Ta ftsytg-a, ypiv KXI ripix ttcty- 
 ytXfjLctTa. Aeoeao^reUf Ivot hoc, ra- 
 TUV yevytrQs 9"e;af KOIVUVOI <pv<reu$.. 
 Wherefore are given to us 
 exceeding great > and precious 
 promifes ; that by thefe ye may be 
 partakers of the divine nature. 
 
 I Cor. XIV. I. AtuKere rvjv aycLTryv, fyXxre ^s 
 
 TO, 'GTVSVIMZTIKX. 
 
 Follow after charity^ and defire 
 Jpiritual gifts. 
 Ibid. 12. ZyXuTui sere -srvtvparuv (five 
 
 Tcfeek after i what is fyiritual. 
 XXXIV. Of
 
 ( 144 ) 
 
 XXXIV. 
 
 Of good Men admitted to the aflembly 
 of Saints above. *O< <Jg UV^QUTTUV ptv \)$yyy<rii$ 
 ^OC^TOH Je ey EvQvsn; yeyovorei; 
 en; TO oL$cx,aTQv %oti TeXeuTUTOv ytvoq [teTot- 
 Thofe, 'who relinquish human doc- 
 trines^ and become the well difpofed difciples 
 of God, 'will be one day tranjlated to an in- 
 corruptible, and perfeff, order of beings. 1 
 
 Heb.Xli.22,23. AAXa 'zrootreXyiXvQix.Te Ziuv ogsi, 
 
 0ea 'jros .... Kent 
 
 . . zcci 
 
 GIKOLIUV TSTiXlU[AVtoV. 
 
 But ye are come unto mount 
 Si on, and to the city of the 
 living God, and to an innume- 
 rable company of angels, and 
 to the fpirits of juft men made 
 
 */A J J J 
 
 perfccl. 
 
 Colofi; 
 
 1 De Sacrificiis, V. i. p. 164. 1. 40.
 
 ( '45 ) 
 
 ColofT. i. 12. Ev%cq>tg'isvTef ru "sretr^i^ ru IK- 
 vutravri ypocs eig ryv peridot rts 
 K\yni ruv crytuv ev ru q>uri. 
 Giving t hanks unto the Father ; 
 which 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. 
 
 Hvtxot, yxv reXevrccv 
 
 s-idsTcu, ucTTreo 01 "srooTSooi . . . aAAa dia. p 
 
 OilTliS fJl,iTOt.VlOt,TOCt t 01 \S KOCl 
 
 O Tea otvru Aoyu KKI TO 'zrtzv tpya.- 
 KUI rov T\eiov OCTTO ruv wegiyeiuv avctyuv 
 IUVTQV r iXovtrots TzrXycricv e&vrx. 
 
 For 
 
 1 De Sacrificiis, V. i. p. 165. 1. 7. Ibid. I. 5. 
 
 K
 
 ( H6 ) 
 
 For when he is configmd to death, he 
 does not fail, nor is he added to the numbers, 
 who have gone before him : but be is tranjlated 
 to another Jiate by the Word of that great Caufe 
 of all things, (the Logos), by whom the world 
 was created For God, by bis f aid Word, by 
 which he made all things, will raife the perfect 
 man from the dregs of this world, and exalt 
 him near himfelf: he will place him near bis 
 own perfon. 
 
 John vi. 44. Oy^e/j dwurizt eXQtiv -STOG; 
 ectv py o n<zTi}(> o TzrEjttif/a 
 lAxi/OT? CCVTOV* xoti tyu 
 uurov TV scr^ary ^eoa. 
 A r <? man can come to me t except 
 the Father, which hath fent me, 
 draw him: and 1 will raife 
 him up at the lafl day. 
 
 John vi. 37. nav, o o/JWi poi o UKT^O, Tyoog 
 
 ^ that tie Father giveth me, 
 Jlxill come to me. 
 
 John
 
 ( '47 ) 
 
 John xiv. 6. OuJ^ e^erou 7r f^ rov 
 
 It fM] 01 [*%. 
 
 No man cometb to the Father, 
 but by me. 
 John xii. 26. c O^r eipi eyu, exet xut o 
 
 o epos tc;ott KUI 
 
 KVTOV o naTyg. 
 
 Where I am, there alfo Jhall 
 my feruant be ... him will my 
 Father honour. 
 
 XXXVI. 
 
 AOT02 APXIEPETS. 
 
 Of the Logos being the true High Prieft; 
 of his being without fin, and anointed with 
 oil. *O xojyAOf, ev u KU.I A^/s^eug 1 , o 
 
 Aoyos, 1 - Asyopsv yoe.o rov Apxtege 
 ocXXoc Aoyov s/ov sivai, TTOCVTUV 
 povov, AAa KKI ct.Kx<rtuv 
 
 1 De Somniis, V. i. p. 653. 1. 23. 
 K 2
 
 wort ryv xeQotXyv xewtfctt 
 // is the world, in which the Logos, God's 
 Firjl-born, that great High Priejl, rejides. 
 And I aj/ert, that this High Prieft is no man, 
 but the Holy Word of God: who is not capable 
 of either voluntary, or involuntary Jin and 
 hence his head is anointed with oil. 
 
 Heb. IV. 14. EXOVT$ vv Affltegecc, peyav, c!;e- 
 XyXvQorce, Tvq vgavxs, lyvvv rov 
 vlov ra #, KKTUftev ryt; oto- 
 
 Seeing then, that we have a 
 great High Prieft^ that is 
 paj/ed into the heavens, Jefus 
 the Son of God, let us hold fafl 
 our profej/ion. 
 
 I Pet. 11. 22. 'Of ctftotDTiotv UK tTTOiyo-ev, v$e 
 evpQij $0X01; ev ru sopotn KVTV. 
 Who did no fm, neither was 
 guile found in his mouth. 
 
 John 
 
 1 De Profugis, V. i. p. 562. 1. 13. and 22.
 
 John viii. 46. T<; ef vpuv 
 
 Which of you convinceth me of 
 fin? 
 A6ls iv. 27. TCI; a 
 
 holy Child Jefus, whom 
 thou haft anointed. 
 John i. 41. Ev(>yK<x.pev rev Mecr<r<av, o (ft 
 
 have found the Mejias, 
 which is, being interpreted^ 
 the Chriji. (i. e. the anointed.) 
 Heb. Vll. 26. Awieoevs, etnas, <X,KXKO$, api- 
 
 ruv 
 
 For fuch an High Prieft be- 
 came us, who is holy, harmlefs, 
 undefiled, feparatefromjinnen. 
 
 K 3 XXXVII. Aoros
 
 < 150 ) 
 XXXVII. 
 
 AOFOS APXIEPETS ME0OPIO2, OR THE LOGOS 
 IN HIS MEDIATORIAL CAPACITY. 
 
 Philo mentions the Logos as the Great 
 High Prieft and Mediator for the fins of 
 the world. 1 And, fpeaking of the rebellion 
 of Korah, he introduces the Logos as faying 
 
 Ketyu tis-ijKew avex. ^<rov Kvpiv xai v[AUV. 2 -It 
 was 7, who Jlood in the middle between the 
 Lord and you. For this province was de* 
 legated to him by God the Father Ivoc, 
 
 ftzQoplO$ TO ySVOfteVQV XlCtJCglVVI Tit TtreTTOHJKOTOS 3 
 
 that by Jlanding as a mediator between both^ 
 he might feparate the creature from the Creator. 
 He had before faid Qowpufy KM rov pera 
 ffwafiys a,7rvev& Sootftovrot (rvvrovug 'legov Aoyov, 
 Ivot, $y IAKTOI; TUV TeQvijxoTuv KOU ruv fyvruv. 
 
 I can- 
 
 1 DC Somniis, V. i. p. 653. 1. 14. 
 
 * Quis Rerum Divin. Hxres. V. i. p. 502. I. I. 
 
 J Ibid. p. 501. 1. 46.
 
 / cannot 'without admiration view the facred 
 Logos, pr effing with fuch zeal and without 
 remijion, that he may ft and between the dead 
 and the living. 1 The High Pried, who 
 went once in a year into the Holy of 
 Holies, was a type of one greater, who 
 was to come. Philo defcribes this facred 
 apartment as KTUTKTU TV 'lepit aura TU 
 tig K wrfot^ TV BvtotuTx o 
 
 i, rj vys-eiat yoftsvy, povov 
 
 KOC.TOC TO, 
 
 v TS Kcct eigyvyv otTrcuriv a 
 very innermoft recefs of the temple the holy 
 Santfuary, into which the High Prieft once in 
 a year upon the day of the faft entered, merely 
 to offer up incenfe, and to make Application 
 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 refpec~ls wilfully 
 miftaken. He muft have known, that the 
 
 office 
 
 1 Quis Rer. Div. Hseres. Vol. i. p. 501. 1. 19. 
 * De Virtutibus, V. ii. 591. 1. 5. 
 
 K 4
 
 office of the High Prieft at this feafon was 
 to perform an aft of atonement. It was 
 an everlafting jiatute to make atonement for 
 the children of Jfrael for all their Jins once * 
 year. 1 As to any prayers to obtain $0% <xv 
 ruv uytzQuv 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 Interceflbr 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 ; and makes interceflion 
 for us. 
 
 Heb. 
 
 1 Lev. xvi. 34.
 
 ( '53 ) 
 
 Heb.viii. I 6. T&xopev A^e^ea, og M.ot&uriv ev 
 $e%ict TV tyovv rye 
 
 v Toig vootvotSy TUV oiyitav 
 
 We have fuch an High Prieftj 
 
 . <who is fet on the right hand of 
 
 the throne of the Majefty in the 
 
 heavens-, a Minifler of the 
 
 fanftuary . . . a Mediator of a 
 
 better covenant. 
 
 Heb ix. 24. Ou ycq> tig %^07ro^ra aytoc. 
 
 X^fOf, UVTITUTTIX TUV 
 XX* tig UUTOV TOV 
 tsptxvov, vvv [jt,(pa.vi(r()ijvoci Tea 
 
 TX 0ea VTTBQ 
 
 For Chrift is not entered into 
 holy places made with hands, 
 which were types of the true; 
 but into heaven itfelf, now to 
 appear in the prefence of God 
 for us. 
 
 Heb.
 
 ( '54 ) 
 
 Heb. ix. Ilj 12. 
 
 ruv 
 
 xou 
 
 ts rav- 
 
 KOU [MHTXUV, &UX, T l$l& 
 P ttpOLTFCHJr i TC6 
 
 uytot., ouuviov XvTpucrtv evpapevos. 
 But Chrift being come an High 
 Priejl of good things to come> 
 ly a greater and more ferfett 
 tabernacle^ not made with 
 hands, that is to fay, not of 
 this (worldly) building; nei- 
 ther by the blood of goats, and 
 calves, but by his own blood be 
 entered in once into the holy 
 place, having obtained eternal 
 redemption for us. 
 
 1 Tim. ii. 5. *E^ yoe.^ Qeog, sis KOLI pertTiis 
 
 avQouTroi; 
 
 For there is one God, and one 
 Mediator between God and 
 man, the man Jefus Chrift. 
 
 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 PriefL 
 
 And the Lord fpake unto Mofes. Ye flail 
 give three cities on this Jide Jordan, and three 
 cities Jhall ye give in the land of Canaan, 'which 
 Jhall be cities of refuge: that every one, that 
 kilkth another unawares may fee thither. 
 And he Jhall abide in it unto the death of the 
 High Prieft, '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 meaning -, and is of the fame 
 
 opinion 
 1 Numbers xxxv. 10. 14. 25.
 
 ( 156 ) 
 
 opinion in refpecl to the other folemn 
 appointments j yet he is forced in fome 
 inftarices to allow, that there was fomething 
 farther meant, and that the High Prieft 
 mentioned was a type of one far greater: 
 and he gives his reafons for his opinion. His 
 words I have before quoted : but I mail 
 repeat the purport of them, as they deferve 
 to be farther confidered. 
 
 He fays, 1 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 punifhment did not 
 feem to be equally impofed, as the perfons 
 were alike guilty. Some muft have fled away 
 at the commencement of the Priefthood ; 
 and others when the Pried was near his 
 difTolution. Hence, fome muft have been in 
 a flate of exile for years, and others poflibly 
 for only a few days. He therefore concludes 
 with faying, that the High Prieft ultimately 
 
 alluded 
 
 1 Sec p. 91, 92, 93. of this Treatifc.
 
 ( '57 ) 
 
 alluded to was the divine 1 Logos: and the 
 ftate of exile was his withdrawing his influ- 
 ence from the foul of man.* We 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 thole, 
 which he fought to avoid. 
 
 This great perfonage was certainly the 
 Logos j but the Logos in his human capacity, 
 Jefus Chrift the MefTiah; who was alluded 
 to under the character of the High Prieft 
 anointed 'with oil. He was to free the world 
 from a flate of exile, and fpiritual bondage ; 
 and procure liberty to the foul. This was 
 effected by the death of the Meffiah, 3 
 the true High Prieft j a circumftance, 
 which Philo could not comprehend. By 
 his wrong application of the truth, he is 
 obliged with much refinement to attribute 
 this death to a perfon incapable of dying; 
 
 and 
 
 yaj Toy Affiigea. sx auTrov, ata* Aoyo So EI*(. 
 
 V. i. p. 562. 1. 13. 
 
 a De Profugis, V. i. p. 563. I. 24. 
 
 I Cor. XV. 3. A7rtS**x vine run a^ajrii,'* r,p.ui* 
 
 2 Cor. V, I5 v-ini> r<ra.?Tu ~=8a;;y. 
 
 J
 
 and in the end he makes it no death at all. 
 He accordingly fuppofes it to confift in the 
 falling off of man ; when the divine Logos, 
 the great High Prieft, withholds his falutaiy 
 influence, and man is quite deferted. x *Eug 
 o ltUTtt,TO<; vrog Koyoq fyi KOU wepeftv ev 
 $For as long as the divine Logos lives 
 and prejides in the human foul, there is no 
 guilt j no appearance of fin : but when he 
 withdraws himfelf, then commences fin and 
 corruption. But this is the fpiritual death 
 of the man, and not the death of the Logos, 
 who could neither fuffer, nor die. He is 
 reprefented by Philo himfelf, as the Son of 
 God, before the Angels, before all worlds, and 
 afitoft everlajling 1.^otyig sv y$ o %a^axr^ 
 o otfitof Aoyo$. The Author in confequence 
 of it is forced to compromife the matter, 
 and fo to qualify his words, as fcarcely to 
 leave any fenfe. Z EV $e ctTroQuvri (o Af%iepvs 
 Aoyoi), UK, etvrog ^ioc(p9cx.^ When the Logos 
 Jball die, who is not fufceptible of death or cor- 
 ruption then, at this crifis of death without 
 
 dying, 
 1 De Profugis, V. i. p. 563. 1. 27. 
 
 * Ibid. 1. 31.
 
 ( '59 ) 
 
 dying, the freedom of man is to commence. 
 But this way of reafoning is too vague and 
 inconliftent to be admitted. It is plain, that 
 Philo had accefs to a noble repofitory ; from 
 which he borrowed fome very excellent ma- 
 terials j but failed greatly in the application. 
 
 XL. 
 
 The neceflity of a Redeemer, and ranfom 
 for fin. 
 
 Though Philo could not admit of a cru- 
 cified Mefliah, yet he allows, and adopts, 
 moft of the falutary articles relating to Chrift 
 in his (late 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 (late, or elfe to the fupreme 
 Deity, to whom they cannot be applied. We 
 have feen, that he fpeaks of fin, and the 
 propitiation for Jin-, alfo of the forgo, KM 
 4rufQ*'t&e price and ranfom for iniquity 
 and the means of falvation, by which fpiri- 
 tual freedom is to be obtained here, and 
 
 ever-
 
 ( 160 ) 
 
 everlafting life hereafter. But thefe bleflings 
 he fuppofes to arife 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 Prieft 
 himfelf, who made interceflion, 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 fatisfaction is fufficient : 
 
 e$-i. To repent affords remijjion of fins. 
 Humility produces propitiation. Still he ac- 
 knowledges, that there mud be additionally 
 fome oblations made, and fome victims 
 offered to divine juftice. On thefe he founds 
 our reconciliation with the offended Deity ; 
 alfo on the rectitude of the Priefts and 
 Levites, by whom the offerings were made. 
 
 He 
 
 1 De Congreflu, &c. V. i. p. 534.. 1. 43. See alfo p. 84. 
 * DC Leg. Allcg. V. i. p. 121. 1, 35.
 
 He ftyles rhefe oblations ixu<rp%$', and the 
 altar l /Aac-r^cv, or the feat of mercy, and 
 propitiation: and mentions the Levites as 
 * Aurgat, TUV aXXuv aTTccvTuv a propitiation for 
 all the people. Both repentance and offerings 
 were requifite, and the miniftering of the 
 Priefts neceflary : but they were only figu- 
 rative, and of themfelves could not effect 
 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 obflacle; 
 and would not fuffer him to admit it in full 
 force. Yet he fometimes makes wonderful 
 conceflions, as may be feen in many extracts, 
 which I have produced from him j 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 mould apply. 
 
 11 De Profugis, V. i. p. 561. 1. 13. 
 & De Sacrificiis, V. i. p. 186. 1. 25. 
 
 L
 
 1 Ava.yx.ouov yct,(> yv rov legupwov ru r'd 
 Harpi notoaxXvjTfi) %oi>j<r9ou riXsioroe.ru rry 
 vlu, -zroog re a^uvt\giav u^tx.prr^cx.ruv, xai 
 a,q)Qovurc*,ruv ayoc&tav. For tt was necejfary for 
 a perjon-t who was performing his duty to the 
 great Father of the world, to apply to his Son 
 (the Logos) as an advocate 'the mofl perfett in 
 every virtue, both to have his fins 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. 2 Texvia 
 
 pis, recur a. y^ct$to vpiv, ivtx, py apizaryrs. Kcu 
 EO.V rig Kpacry, nctgoMXyrov sxcpsv trgog rov Ucn- 
 
 
 repa, lyrxv Xcv, cixatov' KUI ocurog 
 
 ^sot ruv ctpuftnuv ypwv. My little children, 
 thefe things I write unto you, that ye Jin not. 
 But if any man Jin, we have an advocate with 
 the Father, Jefus Chrift, the righteous (rsXeto- 
 rccrov rvp> aotr'/iv) : and he is the propitiation for 
 our fins. His words feem to be a comment 
 upon the Apoftle. 
 
 XLI. OF 
 
 1 De Mofe, V. ii. p. 155. 1. 25. 
 1 I John ii. i.
 
 XLI. 
 
 OF PHILO'S GREAT MISTAKE, 
 
 He complains juftly of the degeneracy of 
 mankind, and prevalence of wickednefs ; and 
 adds r Ttg S* xx KV TUV ev (povvvreav roe. TUV 
 
 touv s 
 
 pycx, 
 
 TOV 
 
 voc rex. pev eTriKufyKry' Avrptx, <e KCX.I 
 q rv\q tyvxy/;, etg sXevQepi'tzv auryv 
 What man is there of true judgment > who^ when 
 he fees the deeds of moft men, is not ready to call 
 aloud to the great Saviour God, that he would 
 be pleafed to take off this load of Jin y and by 
 appointing a price and ranforn for the foul, 
 rejlore it to it's original liberty ? 
 
 This Xvrpov KOU crag-pav ranfbm and price 
 
 3 b J * 
 
 of redemption^ was paid by the Son^f God, 
 as had been foretold by Ifaiah, and other 
 Prophets 5 and he on that account was 
 
 efteemed 
 
 5 De Confufione Ling. V. i. p. 418. 1. 47. 
 L 2
 
 ( 164 ) 
 
 efteemed the true Saviour of the world. He 
 offered himfelf for a propitiatory facrifice ; 
 arid by him the true freedom of the foul was 
 obtained. Surely cur infirmities he hath borne, 
 and our farrows he hath undergone. He was 
 wounded for our tranfgrejjions ; was fmltten 
 for our iniquities an d by his bruifes we are 
 healed. 1 This redemption was effected by 
 the Mefliah Chrift, who was a ftumbling 
 block to Philo and his nation, and unfor- 
 tunately rejected by them. Our Saviour 
 himfelf declared openly, that he came into 
 
 the world 2 <5W; ryv tywx7\v otVTV Xvrgov 
 
 avn 73-oXXuv to give his life as a ranfom 
 
 for many. And St. Paul fays 
 
 eavrov avTiXuTgov 
 
 Jefus Chrift, who gave himfelf a ranfom 
 for all. This was not properly the Logos, 
 as Philo feems to think : for the Word 
 of God in heaven cannot fuffer, nor be 
 facrificed. But it was *Avfyu7ros x^of 
 . . purtT'riq * Kcti avQguTruv the man 
 
 Jefus 
 
 * Iiliah liii. 5. ; Matt. xx. 28. 
 
 3 I Tim. ii. 6. 4 IbiJ. v. 5*
 
 ( 1 65 ) 
 
 Jefus Chrifty the one Mediator between God 
 and men. Hence he is miflaken, when he 
 fays x Aeyopsv oe rov AwteoeK VY. uvQpuTrov 
 The High Priejl is not a man. For all that 
 was lofl by one man was to be repaired by 
 another. The heathen had fome traditional 
 knowledge of this, as appears by the oracle, 
 
 Ka; Kt$ot,\c(.q Koovify, KUI ru Utzrpt ar^t-Trere (purcc. 
 
 This by a miftake became the founda- 
 tion of human facrifices j of which cuftom 
 Philo himfelf takes notice. But he makes 
 all true expiation to center within the pre- 
 cincts of the Jewifh Temple, and to be 
 compleated in their rites and offerings; 
 through the interceflion of the High Prieft, 
 the reprefentative of the Logos. To Chrifl 
 the Redeemer, the Word of God in a ftate 
 of humanity, he paid no regard : nor could 
 he conceive, that there was 2 a fecond man, 
 the loft Adam, who was the Lord from heaven. 
 He trufted to the law, and the ordinances 
 eflablifhed by that law : not knowing that 
 
 the 
 
 1 V. i. p. 562. 1. 13. e i Corinth, xv. 43. 47,
 
 ( i66 ) 
 
 law was only I <rx,iav TUV 
 v the foado-w of good things to come 
 
 It therefore could never make it's profelytes and 
 
 followers perfett. Neither the Levite, nor 
 
 the High Prieft of the Levites, could make 
 
 atonement for the fins of the world. 
 
 yoto aipix Tavguv KOU r^ocyuv ccQaip&v 
 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 purpcfe is the multitude of your facrifices 
 to me, faith the Lord. I am full of the burnt- 
 offerings of rams-, and the fat of fed beajls. 
 1 delight not in the blood of bullocks^ or of 
 lambs, or of he-goats: bring no more vain 
 oblations. 3 Philo did not confider, that the 
 daily facrifice was to be taken away, and the 
 ordinances of Mofes to ceafe ; when the 
 
 Meffiah 
 
 1 Hcb. x. r. = Ibid. v. 4. 
 
 1 Ifaiah i. u. and 1.
 
 MefTiah Prince was to be cut off, and not 
 for himfelf, but for the fim of the whole 
 worlds To fuch evidence he was ,deaf; 
 and induftrioufly avoids ever mentioning the 
 Meffiah, whofe emblem the anointed High 
 Prieft was : and he feldom applies to the 
 Prophets, by whom the Meffiah was fore- 
 told. 
 
 PHILO S NOTION OF THE RETURN OF THE 
 DISPERSED JEWS. 
 
 He could not be perfuaded, that this 
 great Perfonage had appeared, and beea 
 rejected by the Jews: of whofe blindnels 
 he partook and was a tacit abettor of their 
 crime. Inftead of apprehending any evil, 
 that 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 
 
 mould 
 
 1 Dan. ix. 26* 
 
 L 4
 
 ( '68 ) 
 
 fhould experience the good will of the 
 
 Deity * Evpsveiots rev^ovTou ryq ex. TX 
 xott tAew e ..... Kav yao ev e<r%r;a;f u<rt 
 -aro^a roig oti^oiXura^ avrvg 
 u<nre(> aty* evog (ruv9ypaTo$ y 
 
 roiq 
 
 euoetrdevref Koeir]ovuv 
 They ivill experience the goodnefi of 
 the Saviour and merciful God. For though 
 they may be in ajlate ofjlavery, and have been 
 carried captive by their enemies to the farlheft 
 farts of the earthy yet they will all, as it were 
 upon a fignal given, be Jet free in one day. 
 For their general return to virtue will be 
 matter of univerfal wonder to their majiers. 
 
 etf%etv. 'They will fend them back free to their 
 country, and be afoamed any longer to rule over 
 perfons fo fuperiour to thcmfehes. He then 
 proceeds to mention their return from 
 Greece, and other places, and of their 
 being conducted by a divine Perfonage in 
 appearance far beyond any thing, that the 
 
 eye 
 
 r De Exccrat. V. ii. p. 435. J. 3^.
 
 ( 169 ) 
 
 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 
 replenimed, and happinefs and honour to 
 be their portion : and a fuperabundance of 
 good things was to enfue ' KccQoc-sr^ aewauv 
 
 wqyuv TV 0ea xotgtruv gevcrai as flowing from 
 the everlafting fountain of God's grace and 
 goodnefs. In fhort he mentions his brethren 
 as the only future objects of God's loving - 
 kindnefs; and reprefents the reft of the 
 world as under a curfe * T^i ya.% o eos 
 rag ctpug CTT; TW; .... %$$ God 'Will turn 
 all his wrath againji their enemies. This 
 illufion prevailed, and thefe fair profpe6ls 
 were entertained, at the very time, when 
 the clouds were gathering, and a ftorm 
 impending, which foon burft upon this 
 devoted people, and terminated in their utter 
 ruin. So far from any return of the captive 
 tribes, the whole Jewifh nation faw their 
 city taken, their temple ruined, and their 
 
 land 
 
 1 De Execrat V. ii. p. 436. 1. 25. 
 * Ibid, 1. 28,
 
 land made defolate. And they were them- 
 felves driven away, to join their apoftate 
 brethren in foreign lands, and to finait 
 under a long and painful captivity. Whe- 
 ther Philo lived fufficiently long to fee all 
 his views rendered abortive, and to have 
 fhared 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 impurity to be cleanfed and 
 wafhed away by divine influence only. 
 
 TO 
 
 vof/,i<ravTix,<; MCWM; eivoti cx-vrvg ctvsu 
 
 TiS TCtiV KyXlOUV OiVOC^OV MViai KOCt 
 
 It 
 
 1 DC Somniis, V. i. p. 662. 1. 37.
 
 // is cur duty to trufl to God to cleanfe 
 and beautify our frame, and not to think* 
 that we are of ourfehes capable, without his 
 heavenly grace, to purge and wafi away 
 the fpots, with which our nature abounds. 
 
 John XV. 5. Xo*f jt* * ouv&(r6& Ttroisiv vasv. 
 Without me ye can do nothing. 
 John ill. 5. Eai/ py rig ysvvyQy e% uootros xa,t 
 
 wvotrett i<reXQeiv 
 
 tiq ry\v 
 
 Except a man be born of water 
 
 and of the fpirit, he cannot 
 
 enter into the kingdom of God. 
 I ThefT. V. 23. AVTOS <5s o og 
 
 ayiuvcu VfA<x,$ 
 
 And the very God of peace 
 
 fanftify you wholly. 
 TitUS iii.^ -"5' Hftsv yotp -2TOTS Kent yjfAete; . .. da- 
 
 Xtvovrsg e7ri6'jfAi&ig KCCI 
 . . . aXXtx 
 
 Kara, rev avrx eXeov 
 ota Xzrav 
 
 For
 
 For we ourfehes alfo were feme- 
 times . ... ferviag divers lujls 
 and pleafures .... but God our 
 Saviour .... according to his 
 mercy faved us by tbe wajhing 
 of regeneration, and renewing 
 of the Holy Ghojl. 
 
 I Cor. VI. II. AXAa 7rAiro-a0-0g, uXXoe, yyt- 
 atrQ^re, aXXa t&KoiiuiQyTe ev ra 
 TV Kvgix lyrx, KOU ev T<M 
 
 TX ypuv. 
 But ye are wafted, but ye are 
 fanftifady but ye are jufttfied 
 in the name of the Lord Jefus y 
 and by the fpirit of our God. 
 1 John i. Q, EOLV cfjioXoyupsv rocs 
 
 KOLI otxouog, 
 
 U.7TO 
 
 If we confefs our fins, he is 
 faithful and jujl to forgive us 
 
 our fins, and to cleanfe us 
 from all unrightcoufnefs. 
 
 I cannot
 
 I cannot help fubjoining another paffage 
 from Philo, in which he takes notice of 
 fpiritual purification, and the neceflity of 
 having our fins wafhed away. 
 
 (o so$) xui ryg 
 
 i Ovpavv ryv emova STTI yyv 
 
 TV yev%$ r^tav^ Ivoe. ftvj arvxytrvi ryg 
 
 ryv egotv Zjcyvyv KOLI ret 
 sv CLMTV\ 
 
 yap emu ctf)<r 10,5 r,^uv ev 
 TVJV Xxyvyv iopvircurQcU) TO Aoy/oi/, Ivtx. s^jttsv u 
 
 ot KOU aTroXvc-Kevoi rex. 
 rov a9 
 
 For, when it pleafed God to fend down from 
 
 heaven the likenefs of celejlial irirtue, out of 
 
 pity to mankind, that they might not hereafter 
 
 fail of a better lot, he thought proper to appoint 
 
 emblematically a facred tabernacle, and to 
 
 furnijh it with various articles : which taber- 
 
 nacle was a type and refemblance of divine 
 
 wifdom. 
 
 Quis Rer. Divin. Ffxres. V, i. p. 488. 1. 39.
 
 wifdom. For he fells us, that he placed this 
 tabernacle, the feat of his oracle, in the midft 
 of our * impurities, that we might have wkere~ 
 withal to cleanfe ourjehes, and wajlo away all 
 the jilth and pollution of our wretched, and 
 ignoble being* 
 
 Our infirmities are very truly described by 
 Philo, and the necefiity of purification. 
 But this was not to be effected by a worldly 
 tabernacle; but by a great High Prieft, of 
 whom he has elfewhere 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 
 
 TUV ayiuv XeiTXo r yo$, KCU T*\q cxvivv;^ ry<; 
 ctXyQivy;, qv STT^&V o TLu^tog, xui UK oiv9ou7ros z 
 
 a minijler of the fantfuary, and of the 
 true tabernacle, which the Lord pitched, and 
 not man. 
 
 The 
 
 * Leviticus xvi. i5. The Editor interprets this 
 paflage otherwife. 
 
 * Heb. viii. 2.
 
 The former ordinances were ineffectual, 
 
 ftovov STTI (3puftaari KOU Tpofiourt) KOU 
 
 {3<X,7TTt(rftOl$, KOit OlKUlUfACtVl (T 
 
 &7TMifJt,tva,. Xpifog os 
 rtsv pBXkovruv uyuQuv, ^toe. rye 
 nut TeXttorepag SKyvyi;, ss 
 
 ivhich flood only in meats and drinks, and 
 divers wajhings, and carnal ordinances, impofid 
 upon them to the time of reformation. 
 
 But-Chrift being come, an High Prlejl of 
 good things to come, by a greater and more 
 perfett tabernacle, not made with hands, that 
 is to fay, not of this building ..... hath 
 entered once into the holy place, having ob- 
 tained eternal redemption for us. 
 
 4 </ 
 
 XLIV. Of 
 
 1 Heb. ix. 1C, ii, 12.
 
 XLIV. 
 
 Of our beft works not being of themfelves 
 acceptable, nor of value, but through the 
 
 goodnefs of God My$e ryv aeryvj ccvev 
 
 Eve n virtue 'without God's fanflion can never 
 profit us. 
 
 Rom. Vlil. 8. *O< ev cocoxt wres Qeu ao(rai 
 
 OVVUVTUl. 
 
 y that are in the Jlejh, 
 cannot pleafe God. 
 I Peter ii. 5 ..... euTTgoa-XtKTKS TU Ssu ^a 
 
 .... acceptable to God through 
 Jefus Chrijl. 
 Heb. Xli. 28. 
 
 Let us have grace, whereby we 
 may fcrvc God acceptably. 
 
 Rom. 
 
 1 De Deteriore infidiaudo, V. i. p. 203. 1. 18.
 
 Rom. iii. 24. . . Stxaivftevoi OUOSKV TV aura 
 %a0*r; hoe. TY\q ocTToXuroucrsu 
 iv Xoi^-u lyra, cv -zzrooe^ro o 
 
 Being juftified freely by his 
 grace, through the redemption, 
 that is in Jefas Chrift, whom 
 God hath fet forth to be a pro- 
 pitiation. 
 2 Tim. i. o. . 6e* TV 
 
 ... XKTC*. TO, t^ytx, 
 ypuv, aXXa, KOC.T loiav wpoo&rtv 
 
 KKl 'XJX.QIV. 
 
 God, who hath faved us, and 
 called us, . . , not according to 
 cur works, but according to his 
 own purpofe, and grace. 
 Rom. XV. 1 6. ... UocrQoot, . . 
 
 sv TirvevpiXTi 
 An offering acceptable, being 
 fanttified by the Holy Gboft. 
 
 M XLV, Of
 
 XLV. 
 
 Of Faith in God, the firft requifite. 
 
 o a7rotio%ys afc 10 ** avuGets rr t 
 KCX.I ug Kinu rye ysve<reu$ ctUTyg, Kxt uq 
 y.cK.i a.ioi(pQoQOV Ixotvu povu Sitx.QuXc&^ou. 
 rfhat man is only worthy of acceptation, ivbo 
 places his hope in God y as the Author of his 
 being ; and as the only one, who is able to keep 
 bim free from fm and corruption* 
 
 OV [Aydzvu, V 
 
 ) eg ccv py STTI Qeov 
 
 Nobody foould be looked upon as at all human, 
 that does not place his trujl in God. 2 
 
 Tloog TO Ov Tsrig-iv . . . ryv (2<x.(riXidix, TUV ctotruv. 
 Faith in God> the mofl noble of all virtues.* 
 
 Heb. 
 
 * DC Praemiis, &c. V. ii. p. 410. 1. 24. 
 
 1 Ibid. 1. 34. 
 
 7 DC Abrahamo, V. ii. p. 39. 1. 18.
 
 ( '79 ) 
 
 Heb. XI. 6. Xut>is Js -w^uq aSvvotTOV svagscr- 
 
 Without faith it is impofjible to 
 pleafe him. 
 Mark xi. 22. C O Iija-vs \iy& KVTOIS, E%sre 
 
 Je/us anfwering faith unto 
 them> Have faith in God. 
 
 Rom. ill. 28. AoyifypeQa, xv srig'et 
 uvQpuirov "XtUQis epyuv 
 therefore we judge t that a man 
 is juftified by faith without the 
 deeds of the law. 
 
 Rom. V. I. &uccuuQ6VT6$ vv SK 
 
 rov 
 
 'Therefore being jujlified by 
 
 faith) we have peace with God, 
 
 through our Lord Jefus Chrift. 
 
 M 2 XL VI. Of
 
 XLVI. 
 
 Of the nature of Faith, and of it's very 
 falutary confequences according to Philo. 
 
 In the Old Teflamcnt 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 we find 
 them to have been afterwards by the Evan- 
 gelifts and Apoflles. Thefe excellent perfons 
 have taught us, in what it confifts, and the 
 virtues, with which it Ihould be accompa- 
 nied; the peace alfo and comfort, with 
 which it is attended here; and the everlafU 
 ing happinefs, which it will produce here- 
 after. This happinefs depends on our Faith 
 in Chrift, THE WORD OF GOD: on him it is 
 exprefly founded. But concerning this we 
 have no fure light afforded either from the 
 
 Law,
 
 Law, or from the Prophets. From the. 
 iacred Writers afterwards we learn, that 
 without faith, and faith in Chrifb aSwarov 
 wetotswm (jy e<y) if is impofjible to pleafe 
 God. 1 By faith we are juftified: 2 By faith 
 fan&ified: 3 By faith made wife to falvation: 4 
 Through faith we are faved : 5 The propi- 
 tiation for our fins obtained through faith. 6 
 
 o 
 
 By this faith in Chrift the difciples had 
 power to cart out devils gj 
 
 TK OOCipOVlX. 7 KVOl t KOil TOt, OKlfAOVUX. V 
 
 y^w ev ru ovopctri a~%. Lord, even the devils 
 are fubjeft to us in thy name* They were 
 likewife enabled to improve themfelves in 
 all that was good; and to preferve them- 
 felves ay in q, KOU apuftvg, KM tt.vtyK\v\TKq 
 holy y unblameable^ and unreproveable> if they 
 remained -nj wi$-i TtQepsXwpevot well efta- 
 
 blijhed 
 
 1 Heb. xi. 6. a Galat. ii. 16. 
 
 3 A&s xxvi. 18. 4 2 Tim. iii. 15. 
 
 5 Ephef. ii. 8. 6 Rom. iii. 25. 
 
 7 Mark iii. 15. 8 Luke x. 17. 
 
 M 3
 
 ( 182 ) 
 
 blijhed in faith. 1 Whatever they alked in 
 faith, and in the name of Chrift, they were 
 to obtain. Eav ere Tuiw .... TxraiVTX, ctrx 
 
 CKM ce.iT'/i<rr t Tt ev TV\ 7er0C 
 If ye have faith . ... all things, ivhatfoever ye 
 ft all ajk in prayer^ believing , ye ft all receive? 
 Exv TI a;nj(T'/jr ev ru ovoptzTt pXy yu woiycru. 
 If ye flail ajk any thing in my name, I will do 
 it 2 St. Paul tells us 5-1 
 \)7ro$oi.<nq ' 'srocx.y^cx.ruv eXsy 
 Now faith is the foundation of things hoped for , 
 the evidence of things not feen.* 
 
 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 Grangers, 
 I know no fource, from which he could 
 poflibly obtain them, except from the firil 
 Chriftians of his time. His defcription of 
 Faith is very remarkable. 
 
 Movov 
 
 1 CoIofT. i. 22, 23. * Matt. xxi. 22. 
 
 3 John xiv. 14. 4 Heb. xi. i.
 
 y isr^oq TOY 
 got/ Trig-it;. 'sroiGVj r yoo7![^(X, jtfrtf, 'srXvjpu^oc xgr 
 
 ) ytx$uv os (pogoi. 
 eucre&eiK$ 
 
 z V 
 
 ru TsrctyTuv 
 [Asvcd os ret 
 
 'T/je only f lire and wellfounded blejjing<> to 'which 
 we can trufi^ is faith in God. It is the 
 comfort of life, and comprehends every falu- 
 tary hope. It is the diminution of evil, and 
 productive of all good : the ruin oj demoniacal 
 
 influence, 
 
 1 Some interpret xaxoooMMwa, unhappinefi ; and it is 
 fometimes by the Author ufed in that acceptation. But 
 as it is here contrafted with tvffeut$ ywcrj, I ihould think, 
 that in this place it relates to foul illufions, and particu- 
 larly to the influence of demons. 
 
 Ariflophanes makes a perfon fay to another, TK * ax 
 jjyoir' vi [taiiiKv ', x&KwaufMnua re Tt ^.aXAoc ; rrbo would not 
 third, that this was madnefe ; or rather a diabolical frewy? 
 
 Plutus, v. 501. 
 
 In another place a man homouroufly fays 
 xEx.Ao(pa?, axx' ^nraxaj. You did not Jleal it : You only ran 
 away with it. The other anfwers xaxaJ'ajfwywj You 
 are frantick Anglice The devil's in you. 
 
 Plut. v, 372. 
 M 4
 
 influence^ and the promoter of true godlinefs. 
 It affords a title to happinefs, 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 wills 
 only* and deter mine s> what is. 
 
 XLVII. 
 
 k, 
 Of Repentance in confequence of Faith. 
 
 a^v, ^era ryv 
 
 The next duty in order after faith is repent- 
 ance of our Jins. 
 
 Mera, <5s TTJV eXiridog viwp uyuv Seursoos $iv y tv 
 
 When we have gained hope, the next conficJ, 
 in which we are engaged, is to eftablifo re- 
 pentance. 
 
 Luke 
 
 1 De Abrahamo, V. ii. p. 38. 1. 49, &c. 
 
 * Ibid. V. ii. p. 3. 1. 46. 
 
 1 De Praemiis et Pcenis, V. ii. p. 410, 1. 36.
 
 ( 1*5 ) 
 
 Luke xlii. 3. Ou%;, Xtyu vpv' uXX euv py 
 utTctvoyrs, "zzrcwrsg ucr&vrut; otiro- 
 XettrQe. 
 
 I tell you nay : but except ye 
 repent, ye fiall all likewife 
 perijh. 
 ii. 38. 
 
 xat 
 
 ) and be baptized every 
 one of you. 
 Luke Xxiv. 47. E<5 . . . ^L/%^a; TT* rw cvo- 
 
 KVTV [AeTCtVOl&V KtX,l fX.<f>S(TlV 
 
 iuv etg TvavTix. r<z sfay. 
 Repentance and remi/Jion of Jim 
 foould be preached in his name 
 among all nations. 
 
 Rom. ii. 4. To xgvis'ov TV 0* $ ^TMVOIXV 
 (re ayei. 
 
 tfbe goodnefe of God leadeth the? 
 to repentance. 
 
 XL VIII. Of
 
 ( 186 ). 
 
 XLVIII. 
 
 Of Righteoufnefs and good works, the 
 confequence of repentance. 
 
 Merx $ -rvq Tys teravoiKr ctyuvot^ roirix 
 
 
 After repentance the third conflitt is to 
 maintain righteoufnefs. 
 
 Mera TVJV eA-7r;<5a Sevreoav e^st rai 
 KOCI BsXribxris' o6ev efcys uvayocttyet rov UTTO 
 (3ix 'sroo^ rov ccpeivova [/,TctaXoiiTiz.* 
 
 After faith comes repentance and improve- 
 ment ; in confequence of 'which we read ofperfons t 
 who from a bad life are converted to a better. 
 
 XXv. 2O. . . . Etg 7zra<rai> re rr,v 
 
 j KKI rotg edvetnv, 
 [ASTctvoeiv, xott S 
 i rov Qtov, CC^IK ryq ptr avows 
 cya. TS'ooifro'ovrccg. 
 
 IJhewed 
 
 1 V. ii. p. 411, 1. 36. 2 Ibid, p. 3. I. 46. 
 
 5
 
 I Jfxwed .... throughout all 
 the conjis of Judea, and then to 
 the. Gentiles, that they jhould 
 repent, and turn to God> and 
 ao works meet for repentance. 
 ll. 18. &etov poi ryv urigiv <rv EX ruv 
 
 Shew me thy faith by thy 
 
 works. 
 James ii. 17. . . . . y r un$i$-> eav py t^ya. fxfli 
 
 vsKoce, eg-i Ku9 SOEUT^V. 
 
 Faith, if it hath not works, is 
 
 of itfelf dead. 
 
 James ii. 24. 'Opare TOIVVV> on e% soyuv di 
 
 Kat XK ZK 
 
 fJLOVOV. 
 
 Ye fee then, how that by works 
 a man is jujlified, and not by 
 faith alone. 
 
 XLIX. Of
 
 XLIX. 
 
 Of the mercies of the Saviour God, and 
 of men's relation and affinity to the divine 
 Word, through the goodnefs of God, upon 
 their repentance, and good deeds, and con- 
 feflion of their fins. 
 
 Eav fjitvToi ....... Ka,Tcuo6O"QevTe$ oXvj 
 
 ryg 
 oe x,ut oAoXoviruvTeg cxnx. 
 
 dia.voia, tcBKOidao^evy TO trpurov stg TO 
 
 TV (TUV&IOOTO$ ai|/i;^6f KOLt KVVTTVXOV, eTTSlTOt KOil 
 
 "srcoq fieXTiuo'iv TUV otKVOVTUVy evpi>tK$ 
 
 TV]/; e% TV 2wT'/JOO KOil IXtU Elf, TU 
 
 rcuotTOV "5rce,Qct,G"X i O[JL 
 ^oq TOV a,\)TV Aoyov 
 eo OCD^TUTTOV yeyovsv o 
 
 If then they have from their 'very fouls a 
 jujl contrition^ and are changed, and have 
 humbled themfefoes for their paft errors, ac- 
 knowledging 
 
 1 Pe Execrationibus, V. ii. p. 435. 1. 29.
 
 kwwkdging and conf effing their Jim, having a 
 confcience purified firjl in fincerity and truth 
 to the power > who /mows thofe Jim, and after- 
 wards by confejjion to thofe, who may be thereby 
 edified-, fuch perjbns flail find pardon from the 
 Saviour and merciful God) and receive a mojl 
 choice and great advantage, of being made like 
 the Logos of God: who was originally the great 
 arche-type t after which the foul of man was 
 formed. 
 
 Rom. VI. jj. E; yup ruptpuroi yeyova-ftev TM 
 
 For if we have been planted 
 together in the Hkenefs of his 
 death , we Jhall be alfo in the 
 likenefs of his refurreftion. 
 
 John Xvii. 22. Ka; yu Tqv So^aV) yv $e$&Mot$ 
 pot, oetiuKtx, ocvroiq ' Iva u<riv- ev y 
 r^sig sv etr^ev. Eyca ev 
 Koti <ru ev spoi. 
 
 And the glory, which thou 
 gaveft me, I have given them - y 
 that they may be one, even as we 
 are one. I in them % and thou in me. 
 
 I John
 
 1 John iii. 2. AyaTnjrcu, vvv Ttxva. 
 
 <pavepuQri y r; 
 Je, OTI, ecw 
 
 Beloved, ive be new the fens of 
 Gody and it doth not yet ap- 
 pear ', what we flail be : but 
 we know, that) when he flail 
 appear, we flail be like him. 
 I Cor. XV. 49' K a/ natQu$ stpoaerxpsv ryv ZIKOVOC. 
 
 TV XOIKX, (pOQ(TOfJt,SV KUl T^V BiKOVX 
 
 And as we have borne the 
 image of the earthy , we flail 
 alfo bear the image of the 
 heavenly. 
 
 L. Man
 
 L. 
 
 Man the Temple of God. 
 
 Philo fpeaks of perfons truly virtuous 
 and holy, as being the temples of God. 
 
 'OVTO$ (o vvi), u Qvpiv o "srpoQyTiii; TOV eov 
 efVTTSoiTToiTeiv, oioc QouriXstu. 
 God dwells, as faith the prophet, in the rational 
 part of man, the foul, as in a palace. * 
 $-t ru OVTI 
 
 For the palace and temple of the great felf- 
 exifling Deity is the intellectual portion of a 
 man of wifdom. 2 
 
 
 svae 
 
 Deity could never find upon earth a more 
 excellent temple, than the rational part of man ^ 
 
 At/o 
 
 1 De Praemiis et Pcenis, V. ii. p. 428, 1. 10. 
 
 * Ib. 1. 12. 
 
 s DC Nobilitate, V. ii, p, 437. 1, n.
 
 ( 192 ) 
 
 Auo ya.o .... leoa Qs'd' ev ftzv cJs o 
 .... erepov Je Xoywq $v%ij. 
 *Ihere are two temples of God: one of which 
 is this world-, the other is the rational foul.* 
 
 1 Cor. 111. l6. Cy& oidotrt) ori i/ocoq GBV $, itoti 
 
 TO T3-VU[MX, TV Ol%l V UfAW, 
 
 Know ye not y that ye are the 
 temple of God; and that the 
 fplrit of God dwelleth in you ? 
 
 2 Cor. VI. I 6. 'T^gif yot,(> vocoq 02 gfg ^uvrog. 
 
 Te are the temple cf the living 
 God. 
 Eph. ii. 22. Ev u 
 
 In whom ye alfo are builded to- 
 
 gether for an habitation oj God. 
 
 I Pet. 11. 5. Ka* CLUTCH ug XiQoi ^uvrsz OMOO- 
 
 avevsyxott 
 Te alfo, as lively Jlon$s> are 
 built up a fpiritual houfe .... 
 to offer up fpiritual facrifices. 
 
 LI. HIS 
 
 De Somniis, V. i. p. 653. 1. 22.
 
 ( '93 ) 
 LI. 
 
 His account of the firft created Man. 
 
 Philo mentions man as formed after the 
 image of God XKT' eixova ev, and that he 
 was alfo to be efteemed the image of the 
 
 Logos aweriiTrcv T% KITIV Aoyv.* 
 
 He ftyles the firft man Adam, and fays, 
 that he was by God placed in Paradife; and 
 that he was in a ftate of perfection and 
 
 freedom Eipya.<rtx,TO yuo C&VTOV (c ec$-) atperov 
 Kent eXevQegov 2 For God created him to be at 
 large without comptroll^ in a Jlate of full 
 liberty. But he difobeyed and was expelled . 
 and forfeited his happinefs. 3 Here fin com- 
 menced j and a curfe was hence entailed 
 upon his poflerity. He fell from his origi- 
 nal brightnefs ; and loft that likenefs, which 
 he before held, of the Deity, who formed 
 him. 
 
 1 De Plantatione, V. i. p. 332. 1. 38. 
 
 * Quoa Deus fit immutab. V. i. p. 280. 1. 7. 
 
 3 De Legum Alleg. V. i. p. 61. 1. 38. p. 63. 1. 10, 
 
 N
 
 BT avrov 
 
 .' 2 ' Hence he enjoyed little 
 advantage from his noble origin, having 
 brought a curje upon himfelf, and being the 
 author of unhappinefs to all, who came after 
 him. 
 
 Here we have a jufl account of the fall 
 of man, and original fin, and it's fatal 
 confequences to the world E<p' otg tiKorui; 
 tyvyrcv avr ' aQctvaris @tov a.vQvTryX'XotfcaTo 3 
 From this immortal Jlate he was juftly doomed 
 to death, and made a perijhabk being. After 
 Fhilo has mentioned this inherent evil in 
 the conftitution of man, one would expect, 
 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 confeflion, and repentance, and 
 the blood of victims, which can never of 
 
 themfelves 
 
 1 So the Editor very properly reads. 
 
 * De Nobilitate, V. ii. p. 440. 1. n. See note r. 
 
 Ibid. 1. 37.
 
 ( '95 ) 
 
 themfelves be an adequate compenfation for 
 guilt. When a man has rifen in rebellion 
 againft his prince, has infringed the moft 
 falutary laws, and been guilty of theft, 
 murder, and accumulated wickednefs, he 
 may fay, that he is forry for it, and wifhes 
 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 aft 
 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 Chrljl ; and that 
 he was the propitiation for fin. He mould 
 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 acknowledged 
 fome truths of great confequence, which are 
 well worth our obfervation. 
 
 N 2 LII. Of
 
 ( '96 ) 
 
 LII. 
 
 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 perfon, 
 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. 1 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 j and 
 ftyles it TvotvcroQw nvVfJt,ot 3 the Jpirit of all 
 ivifdom. He afterwards proceeds, and fays, 
 
 Nw 
 
 1 De Mofe, V. i. p. 6. 1. 36. and p. 265. 1. 31, 
 
 * Numb. xi. 17. 
 
 ' De Gigantibus, V. i. p. 266. 1. 2.
 
 ( 197 ) 
 
 Nuv <5e TO 7T ' avru Uvevpo. ?i TO votyov, ro 
 Gstov, ro oiTftyTOV, TO ctoictioeTOVy TO cng-stov, TO 
 WOLVTVJ 01 iXuv tKTreTrXypupevov * OTTSO u 
 
 yv (rvvstnv, jctxt STnp^-nji/, KU.I <ro(pKx,v. 
 Aio Siy sn/iy* Seiov pevstv pev SUVXTOV ev 4' u %?> 
 xoiTtzpevsiv $e aovvetrov-) u$ etTropsv l Now 
 this Spirit of God is a being of wifdom and 
 of a divine nature ', indivijlble^ infeparable, 
 beautiful, in every refyeft throughout compleat* 
 When it profits, it is not impaired: when 
 given to another, it receives no lofs in percep- 
 tion, knowledge, or wifdom. Wherefore this 
 divine Spirit, though it may refide in the human 
 foul, yet cannot remain continually, as I have 
 mentioned. He gives a reafon for the Holy 
 Spirit not always abiding with men, on 
 account of their impurity ha TO etvoct 
 voi^Koe,^, yw\ dvvcurQou TO Setov TLvevpct KK 
 ^*The divine Spirit cannot dwell with them 
 always, becaufe they are carnaL But the 
 
 moft 
 
 1 .De Gigantibus, V. i. p. 266. 1. 21. 
 * Ibid. 1. 35. 
 
 N 3
 
 ( '98 ) 
 
 moft particular defcription of the Holy 
 Spirit is to be found in his obfervations up- 
 on the words of Mofes. 1 An account is 
 there given of three Angels appearing to 
 Abraham, which Philo mentions as the 
 facred Trias : and he defcribes the great 
 reverence of the Patriarch at the fight of 
 
 them -Ka; yap A^aaa^, [ABTU, (TTrvoyi; xat TOL^US 
 
 xoti 'zs'poQviMQLg T&owrys eXduv y 'srotpcx^KsX&ueTou TI^I 
 
 t\ 
 
 Ko&r'n z.oifiou .... yvtxcz o eog copvtpopuuevog UTTO 
 
 ovetv TUV uvurotTU Awctftsuv, otp'Xys TS au xai 
 eig uv o f*,c<7o<; t TptTTug q>avTot<riot$ 
 TT\ ocaTMy y^/Ct 7 ( Ti=r ACtfaa^) For 
 it was, with great earnejlnefs^ expedition, and 
 zeafy that AbraJiam went and gave directions 
 to bis, wife Sarai -r-<when God, ef cor ted on each 
 fide by two Perfonages from on high, whofe 
 attributes were Power and Goodnefs y (the Di*- 
 vmi'ty in ttot middle being in um/n with the 
 other two) impreffed a threefold appearance 
 
 upon the foul of Abraham, who beheld ;hem? 
 He has in fome degree impaired thefe 
 
 truths by his fophiftry, which I pafs over. 
 
 His 
 
 1 Gen. c. xviii. 
 
 * De Sacrifices, V. i. p. 173. 1. 12. 
 s
 
 ( 199 ) 
 
 His opinion is however plain, that the 
 reprefentation of thefe divine Perfonages, 
 who attended upon the Deity, were two 
 Powers from heaven, whom he diflinguimes 
 for their rule and dominion, as well as for 
 their goodnefs. He farther adds $ uv o 
 perog: by which to me it appears manifest, 
 that he means the * unity of the third with 
 the two preceding. And though he ieems 
 to give the fupremacy to God, yet he fpeaks 
 of them all three, as aTrs^apo; ; by which 
 is meant unlimited, infinite ', confequently 
 not to be circumfcribed uv 
 
 KtZi 
 
 1 Otherwife, to fay that there were three perfons, and 
 that he in the middle was one of them, would appear 
 idle, and unnecefTary. His meaning may he known 
 from a palfage before quoted, concerning the Logos- 
 
 O a v/ngati-u TSrav Aoyo$ SEJOJ .... etvro<; sixuv \>itct^)(uy 
 TU'J vvtfruv u.'ftct.zct.tffot.rruv o i arpeavTeiTo$ t o syyuTaTW, [MIOIVQI; 
 
 Profugis, V. i. p. 561. 1. 16. For the divine Logos, 
 being the very Image of God, h above all other intelkftual 
 Beings ^vhatever. And he is placed the neareft^ -without the 
 leajl interval, to that great Monad, who can only be faid 
 trutyto exift, and be felf-exifting. 
 
 N 4
 
 ( 200 ) 
 
 O.VTX. I He adds, that the 
 whole was a myftery, which was not to be 
 treated of lightly Ka* ruv rsXetuv 
 
 reXeruv, pySevi sr^oy^iaui; ejcAaAw TO. 
 
 ' To,piuo[Avi] o aural, Kdi e^ejttu^oixra, ev 
 QvXctTTYi For when a prfon has 
 been, as it were* initiated ', and partaken of 
 thefe extraordinary myfteries, be Jkould not be 
 too forward to difclofe fuch f acred articles ; 
 but like a good Steward preferve them in 
 Jilence j and conceal them among the things, 
 which ought not to be divulged. 3 To the 
 latter part I cannot by any means fubfcnbe. 
 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 muft be admitted, if deli- 
 vered from undoubted authority : otherwife 
 we act contrary to reafon, and to general 
 practice. For we allow thoufands of things, 
 
 for 
 
 1 De Sacrificiis, V. i. p. 173. 1. 18. 
 
 * He alludes to the myfteries of Greece, and to 
 perfons initiated in them j and makes ufe of their terms. 
 
 J Ibid. 1. 32.
 
 ( 201 ') 
 
 for which we cannot account ; and act, as 
 if their properties were well known. We 
 may therefore fafely proclaim our faith, and 
 maintain the doctrine afforded j though it 
 may in fome refpects be above our appre- 
 henfion. 
 
 CONCLUSION. 
 
 If then we admit thefe doctrines of Philo, 
 and excufe his prejudices and mifapplica- 
 tions, we mall find fome wonderful truths 
 afforded. And thefe could not be borrowed 
 from his brethren, the Jews ; for whatever 
 knowledge they had of thefe myfteries, it 
 was by no means adequate to the intelli- 
 gence, which he has given. This mufl 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; and mofl particularly from 
 
 the
 
 ( 202 ) 
 
 the founder of the church of Alexandria, 
 where he refided. I muft therefore repeat, 
 what cannot he too often urged, that in 
 him we read the fentiments of the mod 
 early Chriftians, and of the Apoftles them- 
 felves. 
 
 Whence elfe could he have obtained fo 
 many terms, which bear fuch an analogy 
 with the expreflions and doctrines in the 
 Apoftolical Writings ? Such are 'riog , 
 
 Aoyog 'srpuToyovoSi 'srpetr&UTUTog, aiuog, Aoyog 
 
 TTJJ soixg ay&ySt TTrx^og 0, 
 etxuv e, <pwf, arvevfjt.ot , Ts-ysi/^a 
 
 We read farther concerning Re- 
 demption, and Aur^a KM a-u^ix. the price 
 and ranfom for the foul \ CCVTI SKVKTV fyyv eu$tov t 
 and vug avQpcMm vao$ . To thefe other 
 inftances might be added equally fignificant : 
 few of which are to be found in the Greek 
 Verfion, or in any Jevvifh doctrines, at lead 
 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 LIST
 
 A LIST OF SOME OF THE PARTICULAR 
 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. EMM, or Image of God. 
 
 5. Superiour to angels. 
 
 6. Superiour to all things. 
 
 7. By whom the world was created. 
 
 8. 'TTragxos Qett. 
 
 9. $&>$ Koo-fix, the Light of the world. 
 
 10. Who only can fee God. 
 
 11. Who refides in God. 
 
 12. The mod ancient of God's works. 
 
 13. Efleemedthe fame as God. 
 
 14. Aj'^, Eternal. 
 
 15. Beholds all things: O^U^KS^TOS. 
 
 1 6. He fupports the world. 
 
 17. Neareft to God without any feparation. 
 
 1 8. Free from all taint of fin. 
 
 19. Who prefides over the imperfect and 
 weak. 
 
 20. The Logos, the Fountain of Wifdom. 
 
 21. A
 
 ( 204 ) 
 
 21. A Meflenger fent from God. 
 
 22. 'ixsTvig, 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. The Phyfician, who heals all evil. 
 
 27. The (<npy/c> or) feal of God. 
 
 28. The fure refuge of thofe, who feek him. 
 
 29. Of heavenly food diftributed 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 ovyamiTw 
 rexvov hi s beloved Son. 
 
 33. By what means a man may attain to 
 fpiritual happinefs. 
 
 34. Of good men admitted to the aflembly 
 of perfons made perfect, and free from 
 corruption. 
 
 35. The juft man advanced by the Logos 
 to the prefence of his Creator. 
 
 36. The Logos the true High Prieft. 
 
 37.
 
 ( 205 ) 
 
 37- Aoyo? Afptttgevg Me9o()iog The Logos in 
 his mediatorial capacity. 
 
 38. Concerning the fix cities of refuge. 
 
 39. Philo's opinion concerning the death of 
 the High Pried. 
 
 40. The neceflity of a Redeemer and ranfom 
 for fin. 
 
 41. Of Philo's great miftake. 
 
 42. His expectation of the dhperfed tribes 
 returning. 
 
 Some other remarkable doctrines in Philo. 
 
 43. Of natural impurity to be cleanfed away 
 by God only. 
 
 44. Of our bed works of themfelves not 
 acceptable. 
 
 45. Of Faith in God the firft requifite in 
 man. 
 
 46. Of the nature of Faith according to 
 Philo. 
 
 47. Of Repentance in confequence of Faith. 
 
 48. Of good Works in confequence of re- 
 pentance. 
 
 49- Of
 
 ( 206 ) 
 
 49. Of men being made like to the divine 
 Word by repentance and good deeds. 
 
 50. Men truly virtuous are the Temples 
 of Cod. 
 
 51. Philo's account of the firft man, and his 
 difobedience. 
 
 52. Of the Holy Spirit, and facred Trias. 
 
 The account given by Philb of the 
 manna, mentioned by Mofes, x is extraordi- 
 nary. Our Saviour, the Word of God, has 
 taken notice of it, as a type of himfelf, and 
 endeavoured to explain to the Jews, what 
 was the latent meaning. / am that bread 
 of life. Tour fathers did eat manna In the 
 ivildernefs, and are dead, tfhh is the bread, 
 which cometh down from heaven -, that a man 
 
 may 
 
 1 Exodus xvi. 15,
 
 ( 207 ) 
 
 may eat thereof ] and not die. I am the living 
 bread, which came down from heaven. If a 
 man eat of this bread, he Jhall live for .ever : 
 a fid the bread, that I will give, is my flejh ; 
 which I will give for the life of the world* 
 
 Philo fpeaks of it in the fame myfterious, 
 but Significant, manner *OVTO$ 
 rgotpy, yv eoWev o eog TV tywxfl t 
 TO eotVTX Qypoi,, KM Tov ectVTts Aoyov'Tbis is the 
 bread, that nourishment, which God appointed 
 to be applied to the foul of man, even his 
 doctrine, and his word? 
 
 *O pev yao (oivQgcaTroi) rot.q otyeii; avctretvst 
 TO Motvvx, TOV Seiov Aoyov, 
 
 Man lifts his eyes to heaven, and beholds the 
 manna, which is a type of the Logos, or Word 
 of God-, and which affords heavenly, and im- 
 mortal, nutriment to the intelligent foul.* 
 
 Er* 
 
 1 John vi. 48, &c. 
 
 * De Leg. Alleg. V. i. p. 121. 1. 26. 
 
 3 Quis Rer. Divin. Haeres, V, i. p. 484. 1. 3
 
 ( 208 ) 
 
 Ert TOIVVV ryv ugtzwov rpofpyv yv%yi;, r t v 
 
 havepsi "srcucri TOI$ xwa-oftevotG Aoyo$ eta; 
 urn. Bejides, this heavenly food of the foul r , 
 called manna, is diftributed equally to all, who 
 will make a good ufe of it, by the Logos, or 
 Holy Word of God * 
 
 rv\q iu^? T^oQyv OIK e^i ; Aoyog 
 . Do you then fee> what is meant by 
 this nutriment of the foul, manna? Even the 
 never-failing Word of God* Taro TO fapa, t 
 C-WSTCX.^ Ku^oj' // is the doffrine, or word 
 ordained by the Lord. 1 
 
 Tr t v TpoQyv Tctvryv IreptoQt ..... xaXa Motvvas, 
 
 TOV srpsa&vTaTov ruv cvrcav Aoyov Qstov. 'This 
 
 heavenly food he elfewbere calls Manna j the 
 
 fame figuratively, as the Jirfl of all beings, the 
 
 divine Logos, or Wordf 
 
 Obfcrvations 
 
 1 Quis Rer. DIv. Hseres, V. i. p. 499. I. 44. 
 8 De Leg. Allcg. V. i. p. 120. 1. 34. 
 J Ibid. 1. 33. and De Profugis, V. i. p. 566. I. 22. 
 * De Deter. Potiori Infid. V. i. p. 213. 1. 45.
 
 ( 2 9 ) 
 
 OBSERVATIONS UPON THE OPINION OP 
 PHILO. .< 
 
 We find, that Philo explains the purport 
 of this heavenly Manna, by faying it was 
 Bread 'OVTOS es-tv o KOTO? T^oqy And this 
 bread, he fays, is that divine food, which 
 God hath fent for the nourifhment of the 
 human foul, even TO eavrv ^a, Y.OU rov 
 Aoyov bis divine doflrine, and his 
 or Word. It is reprefcnted, as $vxy$ 
 rv\v cKpQtxoroy -^o$v\v the incorruptible food cf 
 the foill ; which ''Ao-yog Qeto/; Siavsust -^oicri e|; 
 
 Krtt the heavenly Logos dtftributes impartially 
 to all. He in another place tells us in like 
 manner, that it was not only a doctrine, 
 but alfo a perfon, that was alluded to under 
 this fymbol of bread, and heavenly food 
 Muvvoc, .... rov WOSF&VTMTOV ruv OVTUV Aoyov 
 
 By this Manna was fignified the mojl 
 ancient of beings , the facred Legos : whom he 
 elfewhere has ftylcd I $wTsgo$ so$ the 
 fecond Divinity. 
 
 O Such
 
 ( 210 ) 
 
 Such is the folution of the myftery con- 
 cerning the heavenly bread, the food of the 
 foul, which was afforded to the Ifraelites 
 in the wildernefs. From this interpretation, 
 I think, it is manifeft, that he was beholden 
 to the account given of our Saviour's words 
 by fome of the Difciples, and Apoftles ; the 
 fame, which occurs in * St. John, chap. vi. 
 The correfpondence of fentiment feems to 
 evince itj however he may in fome refpecls 
 have varied from the true fcope of the 
 doctrine. The following extracts will per- 
 haps illuftrate, what I fay ; and fhew, that 
 
 Philo 
 
 1 It may pofiibly be doubted, whether Philo had this 
 account from the Gofpel of St. John, as he might not 
 perhaps live long enough to have feen it. But though 
 this doctrine is only tranfmitted to us by St. John, yet 
 we muft not imagine, that it was known to him only. 
 They are the words of Chrift, which he fpake openly ; 
 and which muft have been known to all, who heard 
 him. And whoever applied to his Difciples and Apoftles, 
 might cafily be acquainted with them. Philo perhaps 
 had them from St. Mark. St. John's Gofpel was writ- 
 ten before the deftru&ioa of Jcrufalem ; at which time 
 Philo was probably about fixty-eight years old : and he 
 (peaks of himfelf, as living to be old and grey. It is 
 therefore not impofiible, but that he might have feen 
 even the Gofpel of St. John.
 
 ( 2" ) 
 
 Philo came very near the mark, when he 
 
 called Manna rys tywxyg vccaiov, a^^Tov 
 Tfotpyv the heavenly, incorruptible, and ever- 
 lafting food of the foul, the bread from above. 
 
 THE WORDS, AS WE FIND THEM IN THE 
 GOSPEL OF ST. JOHN vi. 48. 
 
 O; 
 
 TO pawcc, sv TV epypu, KOLI 
 Ourog sg-iv o uproq o K TV xpocvv Koiru&ativuv, tvos, 
 rig tfc aura <botyy, xtxi py ciTroOavy. Eyca eipi o 
 a^rog, o fyv, o ex TX nootva KatTafcag. John 
 
 vi. 48, &c. 
 
 o ctprog, o ex r% %Qav% ua.Tix.&cx.g' v 
 scpotyov 01 'sroiTBp&g vpuv TO pavva, Ktxi 
 *O Touyuv TXTOV TOV KOTOV fycreTUt eig 
 rov oiiuvcc. V. 58. 
 
 py ry\v j^^ucriv TVJV ct 
 yv @QU<rtv Tyv psviHrav eig iCui/iv otiuviov, r t v 
 c ulog TV cx,v9pu7r% vpw ouo"et. v. 27. 
 
 02 <c I am
 
 2I2 
 
 " I am the bread of life. 
 
 c< Your fathers did eat manna in the 
 wildernefs, and are dead . 
 
 <{ This is the bread, which cometh down 
 from heaven j that a man may eat thereof, 
 and not die. 
 
 " I am the living bread, which came 
 down from heaven. 
 
 < This is the bread, which came down 
 from heaven: not as your fathers did eat 
 manna, and are dead. He that eateth of 
 this bread mail live for ever. 
 
 <{ Labour not for the meat, which perifh- 
 eth ; but for that meat, which endureth to 
 everlafting life j which the fon of man fhall 
 give unto you." 
 
 THE
 
 ( 213 ) 
 
 THE DIFFERENCE BETWEEN THE DOC- 
 TRINES OF THE APOSTLES AND OF 
 PHILO BRIEFLY STATED. 
 
 It is manifeft, that Philo entertained the 
 fame high opinion of the fecond Perfon, the 
 deuTs^ sot, as the Apoftles, and Difciples of 
 Chrift, and allows him the fame attributes. 
 His only failing is, in not allowing, that 
 the Logos appeared in the flem, and con- 
 fequently had two natures, a divine and 
 human, and two characters, which fhould 
 not be confounded. But Philo takes all 
 the attributes of each character, and adapts 
 them to one only. Hence he makes the 
 Logos, not only the Image of God, and the 
 Creator of the world ; but alfo the Mediator 
 and Redeemer of mankind, by whom the 
 ranfom for fin, and price of redemption, 
 were paid : the fame, who afforded heavenly 
 food to the foul, and who was the Shepherd 
 of God's chofen flock. Laftly, he fuppofes 
 him to have been the great High Prieft, 
 by whom interceflion was made, and fin 
 o 3 expiated ',
 
 expiated -, and of whom Aaron with his 
 cenfer was a type. He therefore, as we 
 
 have feen, tells US Aeyopw vv A^/e^ea ax, 
 caQguTTOV, ctXXu Aoyov Setov KVCU and adds 
 'sra.vruv a^ix^fMtrtav ot^ero^ov I maintain, that 
 this High Priefl is not a man,, but the divine 
 Word of God, the Logos, and that he is free 
 from all Jin. But he would more truly have 
 exprefled this do6lrine by faying, Aeyopsv w 
 
 7ov Awispeot, a Kvpiu$ rov Aoyov &etov etvoti, aAAa 
 rov vlov r% avQpUTrv, KGU rov Qeotv- 
 "sroivruv ceiwrifAO(.ruv a^ro^ov. I fay 
 then, that this High Priefl (of whom Aaron 
 is reprefented as a type) was not properly the 
 divine Logos, but Cbrift ytfus t the Son of man, 
 both God and man, who did no fin ; but finlefs, 
 as he was, died for the fins of the world. 
 The whole character of our Saviour is 
 admitted by Philo, but tranfpofed, and 
 mifapplied. 
 
 THE
 
 THE GREAT CONSEQUENCE OF THE 
 EVIDENCE AFFORDED BY PHILO. 
 
 I have fhewn, that Philo was probably 
 born about the time of our Saviour's 
 coming into the world. It is certain, that 
 about eight years after the death of Chrift 
 he was fent from Alexandria ambaiTador to 
 Rome - 3 and furvived to the time of Nero. 
 I repeat this once for all to prove, that 
 he had opportunities of feeing, and con- 
 verfmg with fome of the firft difciples of 
 the Apoftles, and even with the Apoftles 
 themfelves. We may go fo far as to con- 
 ceive from his time of life and fituation, 
 (for he was born at Jerufalem) that he 
 might have had a fight of their great 
 Matter. I mould judge from many articles 
 in his writings, that he was not unac- 
 quainted with the three firft Gofpels : and 
 he either borrowed from them, or was 
 obliged for much knowledge to the Chrif- 
 tians of his time. It is not improbable, but 
 
 o 4 that
 
 that he had accefs to both. Hence 'his 
 evidence in refpect to many great and 
 important articles is of much confequence : 
 for he fpeaks the language of the Apoftles, 
 and of the firfl teachers in the Church. 
 The teftimony of the fir ft Greek Fathers 
 has always been efteemed of great weight. 
 But the evidence of Philo is attended with 
 more efficacy, as well as certainty. For he 
 was more early, than they, by many years ; 
 and lived, and wrote many of his Treatifes, 
 before any errors had crept into the infant 
 Church. And as he was no friend to 
 Chriftianity, he could have no prejudices 
 in favour of it: and we have feen, that 
 thofe articles, which he has copied, and 
 which have been produced, are. agreeable to 
 the doctrines of the Apoftles, excepting 
 only fome mifapplications, of which men- 
 tion has been made. Hence we cannot have 
 a more fatisfactory proof of the purport of 
 thofe doctrines, with the truth and fubli- 
 mity of which he was captivated, and which 
 he adopted for his own. We receive them 
 through his hands, as we do the light of the 
 
 fun
 
 fun reflected from a mirror though not 
 fo copious, nor ib powerful, as from the 
 original ; yet very genuine, and fufficient to 
 (hew. -the fountain of light, from which 
 they are derived. 
 
 CONCLUSION. 
 
 v_ *' tr * .**<.' ' 
 
 Let me then conclude in the words of 
 the Apoftle St. Paul, when he gave fome 
 very fignincant advice to the people and 
 Church at ColofTe. 1 
 
 ft/zg ufcuag TV Kuptv Big 
 
 TU xavtotravTi ypizg tig ryv ftepwoL rx 
 
 ' c 'e < 
 
 ruv ccyMV ev ru (ptori. Os toaua'cx.TQ y[/,a,g ex, 
 
 TV O-KOTKg, KOCl fJLZTt'/ItTV 1$ TV 
 
 vtv Tvjg atyotTrvig avTV. Ev u %G[ASV TIJV 
 
 OlOC. TV CtlfAOLTOq OtUTVy TV]V tX,(><r!V TUV 
 
 * TV ea TV 
 
 1 ColofT. i. 10 &c.
 
 V UVTU 
 
 T& -sroa/roc, roc. ev roig ovgatvoig, KOC.I rex, em 
 
 rot. o^ara, KOC.I roe, aooara, eire Soovot, 
 ugioryrez, eire o&woti, eire e^atrixt. Ta 
 STKVTOI, & aunt, Kcci tiq otVTOv SKrKrrxt. Koet 
 jrc^o TS-OI.VTUV, KOC.I roe. t^ot-vroe, ev aura 
 Hiou ourcx; s^iv T\ xstpotXi] rts <rufj,aro$ 
 oq eg-tv oc^vjy Tsr(>uroroKOi; ex ruv 
 wot yevyrui ev TS-KVLV <x.vro$ Tiraurevuv. 
 Ori ev oturu evooKytre TFOIV ro * trXypupoi, Kocrot- 
 
 "ii. That 
 
 1 I am perfuaded, from fome expreflions, of which 
 the Apoftle makes ufe, that in this very particular 
 defcription of the Second Perfon, he had an eye to the 
 Jewiih Platonifts, and their opinions, which he here 
 obviates. And I am equally perfuaded from the opinions 
 of Philo, and the terms, in which they are couched> 
 that he had feen St. Paul's Epiftles, efpecially that to the 
 Colofiians, from which this abftracfl is made. A great 
 part he adopted : and it would have been well, if he 
 had copied the whole. 
 
 * A particular term of the Platonick Jews, by which 
 they underftood and comprehended the whole hierarchy 
 of heaven, and fometimes the whole fenfible and intel- 
 lectual world.
 
 ( 219 ) 
 
 tc ii. That we may walk worthy of the 
 Lord unto all pleafing, being fruitful in 
 every good work, and increafing in the 
 knowledge of God. 
 
 <c 12. Giving thanks unto the Father, 
 which hath made us meet to be partakers of 
 
 the inheritance of the Saints in light. 
 
 <{ 13. Who hath delivered us from the 
 power of darknefs ; and hath tranflated us 
 into the kingdom of his dear Son. 
 
 " 14. In whom we have redemption 
 through his blood, even the forgivenefs of 
 fins. 
 
 <f 15. Who is the image of the invifible 
 God ; the firfl-born of every creature. 
 
 <c 1 6. For by him were all things 
 created, that are in heaven, and that are 
 in earth, vifible and invifible : whether they 
 
 be
 
 ( 22O ) 
 
 be thrones, or dominions, or principalities, 
 or powers : all things were created by him, 
 and for him. 
 
 <e 17. And he is before all things; and 
 by him all things confift. 
 
 " 1 8. And he is the head of the body, 
 the Church; who is the beginning, the 
 firfl-borri from the dead ; that in all things 
 he might have the pre-eminence. 
 
 s 
 
 <l 19. For it pleafed the Father, that in 
 him fhould all fulnefs dwell." 
 
 THE
 
 ( 221 ) 
 
 THE SENTIMENTS OF DR. ALLIX 
 CONSIDERE D. 
 
 Since I wrote this Treatife I have found, 
 that, what has been faid by the learned 
 Editor of Philo, concerning the birth, and 
 age, of his Author, is entirely taken from 
 that work of Dr. Allix, called c ' The Judge- 
 ment of the ancient Jewifh Church again ft 
 the Unitarians." I am obliged to differ 
 from this very refpeclable Writer, as I have 
 before from the Editor above-mentioned, 
 who borrowed fo largely from him. His 
 endeavour is to make Philo very much 
 advanced in years in the reign of Caligula : 
 which is the very time, as Photius * tells 
 us, when he was in his prime. But to 
 this point I have faid fo much, that there 
 will be no occafion to make any addition. 
 He allows, that Philo could not have bor- 
 rowed his opinions from Plato, nor have 
 obtained them from reafon : for they were 
 beyond the wifdom of unafiifted Man. He 
 
 therefore 
 
 1 C. CV. p. 278. 1. 29. E TOI? X1 W ''< (<J>'>.*0 f^.'.y.yt 
 fa Tata TS Kaica^s. 
 5
 
 ( 222 ) 
 
 therefore concludes, that they were derived 
 to him from the Jews ; and tries to prove, 
 that they were fully poflefTed of this treafure 
 of knowledge. He cannot believe, that 
 Philo had accefs to any of the Apoftles or 
 firfl Chriftians on account of his great age : 
 for he fuppofes him to have been feventy 
 years old at the time of his J embafly. But 
 
 I have 
 
 1 The Author's mode of argument. 
 
 " Jofephus in his Antiquities Lib. xviii. c. 10. aflures 
 us, that Philo was the chief, and moft confiderable of 
 the Jews employed by thofe of Alexandria in the Em- 
 bafly to Caligula. This man, faith he, eminent among 
 thofe of his nation, appeared before Caligula his death, 
 which was A.U.C. 793. that is to fay, in the fourtieth 
 year of our Lord. Now Philo, in the hiftory of his 
 legation to Caligula, fays of himfelf, that he was at that 
 time all grey with age, that is 70 years old, according 
 to the Jewifh notion of a man with grey hair, Pirke 
 Avoth. c. 5. Suppofe then, that he was 70 years old, 
 when he appeared before Caligula, it follows, that he 
 was born in the year of Rome 723. Suppofe alfo, that 
 he began to write at 30 years old, it will fall in with the 
 year of Rome 753 : that is to fay, 30 years before Chrift 
 preached in Judca. For Jefus Chrift began not to 
 preach till the year of Rome 783." Dr. Allix. p. 80. 
 
 The whole of this depends upon one article taken for 
 granted, that Philo was 70 years old, when he went 
 upon this Embafly : for which there is not the leaft 
 foundation.
 
 ( 223 ) 
 
 I have fhewn before, that almoft every page 
 in the Treatife, upon which he founds his 
 argument, evinces the contrary. 
 
 Another reafon urged by him to prove, 
 that Philo was not beholden to Chriftians, 
 is, becaufe he never mentions the name of 
 Chrift. But why is this to be wondered at, 
 if, after all that he borrowed, he continued 
 ftill a Jew ? It mould be confidered, that 
 though he was of that .race, he never once 
 introduces the name of Jehovah, nor of the 
 Mefllah, who about that time was much 
 expecled by the Jews. Nor does he take 
 notice of feveral books, or writers, of the 
 Old Teftament. When he went firft to 
 Rome, it was to obviate all the calumnies, 
 with which Apion of Egypt had loaded the 
 Jewifh Nation. Yet in the hiftory of that 
 tranfaction he never once mentions his 
 name. We cannot therefore truft to in- 
 ferences made from the filence of Philo. 
 Juftus Tiberienfis was of Galilee, and in the 
 time of our Saviour j and yet made no 
 mention of Chrift or Chriftianity. 
 
 In
 
 ( 224 ) 
 
 In confequence of this original miftake 
 about the age of Philo, Dr. Allix proceeds 
 throughout .to mew, that all thefe weighty 
 truths, found in this Author, were obtained 
 from his brethren the Jews, and are to be 
 feen in their Miiha, Targums, and other 
 books. In confequence of this he appeals 
 continually to the compilers of thofe Writ- 
 ings to prove, that they held the fame 
 opinions. But though he quotes largely 
 from his extenfive learning ; yet there are 
 many great truths in Philo, neither men- 
 tioned by that Author, nor to be found 
 among thofe Writers. Befides, the appeal 
 is not well directed, and of little moment. 
 For almoft every J Paraphrafe together with 
 
 the 
 
 1 The moft early of thefe Writings is the Chuldee 
 Paraphrafe of Onkelos, and the next is the Targum of 
 Jonathan ; which are fuppofcd to have been compofed a 
 few years before Chrift. But this refts merely upon 
 Jcwifli Traditions; which are not all uniform, and there- 
 fore very doubtful. The other Talmudim were much 
 kfer. Anr.o a Templi Secundi inccndio cxx Mifna. 
 Anno ccc Talmud Hierofolymitanum. Anno dcni- 
 quc ccccxxxvi Talmud Babylonicum. Galatini. 1. i. 
 c. v. p. 13. See alfo Walton's Polyglott. Prolegomena 
 p. 82, 83.
 
 ( 225 ) 
 
 the Gemara, Mifna, Talmuds, and Tar- 
 gums, by whomfoever written, and under 
 whatever denomination, was later than 
 Philo. He was in great eftimation, and 
 they might copy from him ; but he could 
 not well borrow from them. With fome 
 truths of confequence, and to the prefent 
 purpofe, the Jews were certainly acquainted. 
 They are to be found in their Sacred Wri- 
 tings. But there are others of equal mo- 
 ment, which could only be known by a later 
 Revelation. Thefe to a great amount are to 
 be found in Philo. As to the objection , that 
 he could not have had any intercourfe with 
 St. Mark, or with any of the Difciples of 
 Chrift, on account of his early time of 
 life, it has been fhewn from his own 
 evidence to have been an ill-grounded 
 notion.
 
 APPENDIX 
 
 TO 
 
 P H I L O. 
 
 P 2
 
 ART III. 
 
 SOME OBSERVATIONS UPON PART OF 
 
 A TREATISE WRITTEN BY THE 
 
 REV. CHARLES HAWTREY, M.A;' 
 
 I HAVE, and I think very juftly, recom- 
 mended this Treatife. 1 But there is one 
 part, in which I cannot agree with the 
 Author. He there tries to prove, that 
 Chrifl in his ft ate of manhood was the 
 original Son of God j and that the Logos, 
 or Word, antecedently was not his Son. He 
 accordingly fays, Cc Therefore it appears to 
 
 be 
 
 1 This Treatife is entitled Qnn^'voi; T? x*isj &6nx9fj 
 and was publifhed in 1794. 
 
 * In p. 57 of this work. 
 P
 
 ( 23 ) 
 
 be the exprefs doctrine of the Evangelifts, 
 however it may have been overlooked, that 
 the filiation confifted, and confifted only,. 
 in the Word's becoming flefh." 1 Again 
 " The Logos, alfo, in uniting himfelf with 
 man's nature became the Son of God ; 2 ' 
 and was not the Son of God, as it is 
 intimated, prior to that union. For the 
 Author had faid before, (p. 40.) " That in 
 the birth of the Logos, in the union with 
 the o-aJ ocvuTnv^ confifted the filiation." 
 
 According to this doctrine, the Divine 
 or Word of God, muft not be 
 efteemed the Son of God, till his appear- 
 ance upon earth. 
 
 But how can we reconcile this with the 
 various paffages in the facred Writers, 
 wherein the contrary feems to be main- 
 tained? It is laid that Gcd fcnt his only- 
 Ic.goticn Son into the world, that ive might 
 
 P. 41. > Ibid.
 
 ( 231 ) 
 
 /he by him. 1 If he was the only-begotten 
 Son of God, when he was fent, he muft 
 have been in that character, before he 
 arrived ; and his filiation was antecedent to 
 his appearance upon earth. 
 
 It is faid again And ive have feen t 
 and do tejlify^ that the Father Jent the Son 
 to be the Saviour of the World. 2 - I muft 
 therefore repeat the fame argument If 
 the Son of God was appointed, and fent s 
 for a particular purpofe, he muft have 
 exifted in that character, before that pur- 
 pofe took place. Whoever is fent, muft 
 be antecedent to the fending} as appears 
 from the words of our Saviour himfelf 
 I proceeded forth> and came from God: neither 
 came I of myfelf: but he fent me? And who 
 was the perfon fent ? We have feen before, 
 that it was the Son of God by his proceeding 
 
 from 
 
 1 I John iv. 9. 
 
 * Ibid. iv. 14, 
 
 * John viii. 42- 
 
 f 4
 
 from the Father. The paflages in Scripture 
 to this purpofe are many. God fent his Son 
 in the likcnefs of finful feflj ; x that is, in a 
 new character. Jt is plainly intimated, that 
 there was a time, when the Son was not in 
 the fleih j but a divine Perfon without any 
 thing human. There is a remarkable in- 
 fiance in St. John,* where he mentions, 
 that they beheld the glory of Chrift - y and he 
 illuflrates this by repeating the word glory ^ 
 and faying, as of the only-begotten Son of the 
 Father. The glory of Chrift, we find, was 
 like that of the only Son of God. Chrift 
 therefore in the flefli was far pofteriour to 
 the Perfonage, to whom he is likened. His 
 appearance was fuch, as one would expect 
 from the Logos, with whom he was united ; 
 whole brightnefs he participated, as far as 
 fleih and blood could partake. When it is 
 faid *All things, that the Father bath, are 
 mine *And now, Father, glorify thou tne y 
 
 with 
 
 1 Rom. viii. 3. 1 John i, 14. 
 
 ! John xvi. 154 4 Ibid, xvii. 5.
 
 ( 233 ) 
 
 'with thine own felf with the glory ^ which I 
 had with thee before the world was can we 
 fuppofe, that this paternity is to be dated 
 from Chrill at Bethlehem, or Nazareth; 
 or that it is to be limited to the age of 
 Auguftus ? As it was given by the Father 
 before the creation, and the gift was to 
 the Son, the filiation muft have commenced 
 at that early feafon, when the Logos pro- 
 ceeded from the Father; and being in the 
 form of God, thought it not robbery to be 
 equal with God; but made himfelf of no 
 reputation^ and took upon him the form of 
 a fervanf, and was made in the likenefs of 
 men. 1 
 
 1 Philip, ii. 6, 7. 
 
 OP
 
 334 
 
 OF OUR SAVIOUR BEGOTTEN BEFORE ALL 
 WORLDS. 
 
 The Author fays in page 43, " I do not 
 fee, how the ysw^Q&ra i*rco -sravTUV rtav wuvuv 
 (begotten before all worlds) is to be ftipported 
 by any thing in the New Teftament." This 
 feems extraordinary ; becaufe it is faid, that 
 Chrift, in his divine character, was B-O&JTO- 
 roKog 'sravyt; KTKTBUI; * the firjl-born of every 
 creature ; and antecedent to all worlds : for by 
 him they were made. 2 He is alfo fry led povo- 
 yevy; t or only-begotten- Son. But Adam is called 
 by St. Luke, iii. 38. the Son of God. There- 
 fore this title of Son cannot be attributed to 
 Chrift folely in his ftate of humanity: for 
 there were others, as men, fo called before 
 him. It relates to the only-begotten before 
 all worlds. If therefore Chrift in the flerti is 
 ever alluded to, as the lirft-begotten, or 
 only-begotten, of God, it arifes merely from 
 his intimate union with the Logos, to whom 
 this Title primarily belonged. 
 
 The 
 
 ' CV.dV, i. K. Hcb. i. 2.
 
 ( 235 ) 
 
 The learned Author is fenfible, that the 
 pafiage in Coloflians i. 15. makes againft 
 his opinion: and he accordingly fays in 
 the Appendix, p. 184, that <f the words 
 povoytvYis and TtTouToroxog are never any 
 where in Scripture applied to the Aoyog, 
 but folely to the rlos." But if the Logos 
 and the Son are the fame, the objeftion 
 amounts to nothing. But how can -zs-^uro- 
 TOKOS 7zr<n?; x,Tt<ru$ the firft-born of every 
 creature be a character afcribed folely to 
 Chrift in the flefh; who was thus mani- 
 fefted fo long after that creation, in which 
 he had been the great agent ? 
 
 The Author ftill ftrives to rid himfelf of 
 
 the difficulty, by fuppofmg, that sr^roroKoq^ 
 or firft-born, fignifies here the pre-eminence-, 
 but not the priority of bh birth, p. 185. 
 But the word -STQUTOTOXOS can be made to 
 fignify nothing more, nor lefs, than frft- 
 begotten, or firfl-produced. And when it is 
 faid of a perfon, that he was not only firfl> 
 begotten, but begotten before all created 
 things, it muft relate to priority of exigence, 
 
 as
 
 ( 236 ) 
 
 as well as to pre-eminence. There is no 
 evading the force of the Apoftle's words. 
 
 But the Author adds : "If it fignifies 
 priority in point of time, or of existence, 
 will it not be to blend Jefus Chrift with 
 the mafs of creation ? to make him thereby 
 the firft created of the works of God ?" 
 Anfwer. The Author feems to fufpect, that 
 there is great uncertainty in his arguments : 
 and he therefore tries to force us into his 
 opinion by the dread of the confequences. 
 But the alarm is vain : and no fuch con- 
 fequences enfue. He mould recollect, that 
 the Logos, or Word of God, was not created. 
 He was the inurnment of the Deity, & v 
 KKI rag oiiuvccq sTroiya-ev. 1 He produced all 
 things both vifible, and invifible. Why is it 
 imagined, that this all-productive power 
 muft neceflarily be blended with the works 
 of his own hands? How does his priority 
 connect him with any fubfequcnt matter or 
 Being? lie proceeded from the Father > 
 but we muft not from hence fuppofc, that 
 he was firft created, or created at all. The 
 
 Author 
 
 1 Heb. i. 2.
 
 ( 237 ) 
 
 Author does not reflect, that the Word was 
 united with the Deity only, and not with 
 any finite or perifhable Being, at this crea- 
 tion. He was not created, but begotten, 
 
 Surely this is wpo$ xwrcxx, 
 j 
 
 The Author goes great lengths towards 
 his conclufion, in order to fupport his 
 favourite notion. He accordingly fays 
 p. 1 84 " If the terms firft-begotten, or 
 only-begotten, had in Scripture been ap- 
 plied to the Aoyog, the doctrine of Arius, I 
 apprehend,, ought not to have been objected 
 to." This is furely faid with too little 
 caution. In the next page he gives a reafon 
 for his opinion, which is of a dangerous 
 tendency. cc 'The doftrine of the eternal gene- 
 ration , if I may be permitted to fpeak my own 
 opinion of it, jlrongly favours the caufe of 
 Arianifm" In refpecl: to eternal generation I 
 can fay nothing; as there is no fuch doctrine 
 in Scripture: nor could I ever comprehend 
 the notion. It feems to be an expedient 
 devifed to obviate fome fancied difficulties. 
 But fuppofe we were to grant, that fuch a 
 
 generation
 
 generation has fubfifted, how does it at all 
 favour Arianifm ; in oppofition to which it 
 feems to have been introduced ? He tells us 
 by an hypothecs cc For, //'it is true, then 
 Chrifl was always, as being a Son, fubor- 
 dinate to the Father," &c. But why is it 
 fuppofed to be true, that, by being ftyled a 
 Son, he is fubordinate, or in fubjection ? 
 This however is more than once main- 
 tained : and it is accordingly faid, that 
 <c filiation implies inferiority." But in this 
 notion, I fear, that the Author attends 
 more to words, than to things. . It is true, 
 in this world a helplefs child from it's birth 
 depends upon it's parents from it's debility, 
 and the nature of it's exiftence ; and is for 
 a long time in fubfervience towards them. 
 But we muft not fuppofe, that this prevails 
 in heaven. For between the birth of a 
 child and the production of the Logos there 
 is not the lead analogy. Therefore no juft 
 comparifon can be made between the rela- 
 tion of the Logos to the Father, and their 
 union; and the relation of a child to it's 
 earthly parent, where there is no union, 
 
 nor bodily connexion. 
 
 THE
 
 ( 2 39 
 
 THE AUTHOR SEEMS TO RUIN HIS OWN 
 PURPOSE. 
 
 The Author through his whole Treatife 
 has been trying, with much learning, and 
 very fuccefsfully, to prove the union, and 
 unity of the Godhead, and at the fame 
 time the divinity of the Logos. But all 
 this, he thinks, mud be given up, if we 
 admit, that the original Logos, or Word, 
 was the Son of God. As if thefe approved 
 doctrines could be fet afide by a name, or 
 title, or a mode of defcription. When we 
 are told by the Evangelift In the beginning 
 was the Word, and the Word <wis with <jW, 
 and the Word was God. All things were made 
 by him, &c if after this he is called the Son 
 of God; his firft -begot ten j his only-begotten - f 
 wherein do we find any inconfiftence ? And 
 if there be any feeming difficulty arifmg from 
 our prejudices, yet how can it make void thofe 
 plain, and efTential, truths above ? We may 
 therefore allow Chrift in his divine nature 
 to be the Son of God, and be far removed 
 from the notions of Arius. We need not be 
 under any apprehenfions on that account. 
 
 SOME
 
 ( * 240 ) 
 
 SOME PASSAGES OUT OF MANY IN THE 
 
 NEW TESTAMENT RELATING TO THE 
 
 SECOND PERSON, WHICH DESERVE 
 
 TO BE COLLATED AND WELL 
 
 CONSIDERED. 
 
 He that fent me is with me, the Father* 
 Neither came I of myfdf: but he fent me. z 
 
 And we know, that the Son of God is come, 
 and hath given us under/landing^ that we may 
 know him, that is true: and we are in him 
 which is true, even in his Son Jefus Chrift. 
 This is the true God, and eternal life} 
 
 For unto which of the angels faid he at any 
 time, Thou art my Son, this day have I begotten 
 thee* 
 
 And 
 
 1 John viii. 29. " Ibid. viii. 42. 
 
 J i John v. 20. - Hcb, i, 5,
 
 ( 241 ) 
 
 And again when he (or, when he again) 
 bringeth his firft -be gotten into the world &c. x 
 
 For God fent not his Son into the world to 
 condemn it-, but that the world through him 
 might be faved? 
 
 In this was manifested the love of God 
 towards us^ becaufe that God fent his only- 
 begotten Son into the world, that we might live 
 through him. 1 
 
 Herein is love. Not that we loved God-, 
 but that he loved us^ and fent his Son to be the 
 propitiation for our Jim . 4 
 
 From thefe pafTages it appears to me 
 plain, that the Son of God, the only- 
 begotten, and firft-begotten of the Father, 
 came from one place to another; from a 
 ftate of glory before the worlds to a ftate of 
 humiliation and fubordination upon earth. 
 
 Saint 
 
 1 Heb i. 6. 2 John iii. 17. 
 
 3 I John iv. 9. 4 i John iv. ro.
 
 Saint Paul, fpeaking of the infufficiency 
 of the law, tells us, that this failure was 
 made up in Chrift. For 'what the law could 
 not do, in that it was weak through the fofo, 
 God, fending his own Son in the Hkenefs ofjinful 
 fefo, and for Jin, condemned fin in the flefh. 1 
 We find, that Chrift in die flefh was only 
 a likenefs of the Son of God, who was fent 
 from heaven. Who being in the form of 
 God, thought it not robbery to be equal with 
 God-, but made himfelf of no reputation, and 
 took upon him the form of a fervant, and was 
 made in the likenefs of man. 1 The Son of 
 God therefore was in the form of God, 
 before he took upon him the likenefs of 
 man that is, before he was either fent, or 
 camej before he was conceived, and took 
 flefh. For God fo Icved the world, that he 
 fent his only-begotten Son, that whofocver be- 
 lievetb in him Jlmdd not perift, but have 
 everlajling life} 
 
 The 
 
 1 Rom. viii. 3. 
 * Philip, ii. 6, 7. 
 ? John iii. 16.
 
 ( 243 ) 
 
 *fhe Father fent the Son to be tie Saviour of 
 the world.* 
 
 For this purpofe the Son of God was mani- 
 
 fefted (made known to mankind), that he 
 
 might dejlroy the works of the devil? By 
 
 thefe words we may be allured, that he was 
 
 prior to his manifeftation. 3 
 
 Our Saviour is very copious upon this 
 fubje&, when he is trying to enforce upon 
 the Jews, that he was the Son of God, and 
 came down from heaven, and was in unity 
 with the Father. I am not alone, but I and 
 the Father, that fent me. Te neither know 
 me, nor my Father: if ye had known me, ye 
 
 would 
 
 1 i John iv. 14. a Ibid. iii. 8. 
 
 3 Our Saviour does not merely fay, that he was born, 
 raifed, appointed, and introduced into the world, like 
 other men ; but intimates plainly, that he was antece- 
 dently fent : and his commiffion mud have been before 
 his appearance. It is faid, that God fent his fervants, 
 prophets, and meflengers ; Mofes, Aaron, Elijah, and 
 others. But they all exifted, before they received the 
 order) and the execution was after the mandate.
 
 ( 244 ) 
 
 would have known my Father alfo. I f peak 
 to the world thofe things, which I have heard 
 of him. The Jews feem to intimate, that 
 they, were fons of God through Abraham. 
 Our Saviour anfwers, I know, that ye are 
 Abrahams feed. I fpeak that ivhicb I have 
 fecn with my Father ; and ye do that which ye 
 have feen with your Father. 'They anfwered 
 and faid unto him, Abrabam is our Father. 
 We be not born of fornication : we have one 
 Father ; even God. Jefus faid unto them, If 
 God were your father, you would love me ; for 
 I proceeded forth, and came from God, (that 
 is, from God, my Father :) neither came I of 
 myfelf, but he fent me. I came forth from the 
 Father, and am come into the world: again I 
 leave the world, and go to the Father.' 1 
 
 If he came originally from his Father, 
 when he \vas fent, he muft have been the 
 Son of God, before his defcent upon earth 
 and appearance in the flefh. The filiation 
 therefore could not have commenced at that 
 time, when he was made man. 
 
 We 
 
 1 John viii. 16. 19, &c. and xvi. 28.
 
 ( 245 ) 
 
 We fee in the above paflages, that our 
 Saviour acknowledges himfelf exprefsly to 
 be the Son of God : and he in other places 
 affords repeated intimations of it. The 
 people alfo from his wonderous works 
 continually gave him that title , which 
 he uniformly accepted and admitted. He 
 ipeaks of himfelf likewife as the fon of 
 man, even when he is mentioning his divine 
 nature, and his abode with the Father. 
 This may be feen in the following words. 
 And no man hath afc ended up to heaven, but 
 he that came down from heaven -, even the fon 
 of man, which is in heaven. 1 This may be 
 rendered paraphraftically in the following 
 manner. <{ No man, excepting myfelf, 
 (whom I call the fon of man) hath ever 
 vifited the realms of glory. For I came 
 down from thence j and at the fame time, 
 in refpe6l to my divine nature, am in heaven 
 at this time." 2 
 
 NOTHING 
 
 * I John iii. 13. 
 
 2 See alfo John vi. 37, 38, 44.
 
 246 
 
 NOTHING IN THE DOCTRINE REPUGNANT 
 TO REASON. 
 
 I am perfuaded, and have for a long time 
 been of the opinion, that this do6trine, 
 though abftrufe and a myftery, may, from 
 the evidence of Scripture, be (hewn to be 
 perfeftly confonant to reafon, and by no 
 means incomprehenfible. In what manner 
 the operation was effefted, may furpafs 
 human apprehenfion ; but the great work 
 itfelf, as defcribed by the facred Writers, is, 
 I think, without difficulty to be appre- 
 hended. 
 
 I believe therefore, that there is one God 
 from everlafting to everlafting, that is, 
 of endlefs duration, without beginning or 
 end; from whom all things proceeded. 
 This is pad my comprehenfion ; becaufe I 
 cannot grafp eternity, nor have a precife 
 knowledge of any thing infinite. But my 
 reafon tells me moft afluredly, that there 
 
 muft
 
 ( 2 47 ) 
 
 muft have been fomething through all 
 boundlefs duration. For (as I have elfe- 
 where faid) if there had been originally 
 nothing, there could have been no produce $ 
 no derivative either good or evil. Nothing 
 could have been effected, if there were no 
 efficient caufe : for an effect: without a caufe 
 cannot be conceived. Being cannot proceed 
 from non-entity. 
 
 There muft therefore have been an ori- 
 ginal power, without beginning or end; 
 which was the caufe of all other beings. 
 The nrft production of the moft High was 
 his Son; who proceeded from him, and 
 who partakes of the divine nature; and is 
 fly led the firft-begotten of God, and of all 
 creation. By him all things were made, 
 that were made : all fubfequent beings were 
 the work of his hands, and teflify his divine 
 wifdom. Was then the fecond perfon co- 
 exiftent with the Deity ? Certainly in refpecl: 
 to effence, though not as to perfonality. For 
 this effence, which he had as Son, was of 
 the fame fpiritual and eternal fubflance as 
 
 the
 
 ( 248 ) 
 
 the Father's, before the perfonality com- 
 menced. Was then this peribnality produced 
 in time ? Undoubtedly : for whatever is 
 effected, muft be brought about in time. 
 Some antecedent power muft produce it. 
 However difficult it may appear to man's 
 limited apprehenfion, every effect, however 
 remote, muft have a boundlefs duration each 
 way, both before, and after. An eternity 
 muft have pafled; and an eternity muft 
 enfue. Is not then the Logos to be efteemed 
 eternal ? Not in refpecl: to perfonality : for 
 that modification took place only before 
 creation. But the effence, from which he 
 proceeded, was certainly eternal. He is 
 eternal from his participation of the divine 
 nature, which had no beginning. 
 
 Here I am obliged to differ from Dr. 
 Eveleigh in his excellent Difcourfe upon 
 this fubjecl:, where he introduces the fol- 
 lowing words of our Saviour. l And now, 
 O Father, glorify me with thine ownfelf, i^ith 
 
 the 
 
 * Sec two Sermons publifhed by him in 1791. P. II.
 
 ( 249 ) 
 
 the glory I had with thee before the world 
 began. Upon which it is faid, His exifting 
 as God with God, is here called the glory, 
 which he had with the Father: and the 
 time, when he had this glory, inftead of 
 in the beginning^ is faid to 'have been 
 before the world was. Both are expreffiom of 
 the fame extent : both imply from eternity. He 
 had before (page 10) faid very truly, that 
 the divine nature was eternally poflefled by 
 the Son. I do not diflent in refpect to the 
 purport, of what is here ultimately main- 
 tained: for we both ftrive to fhew, that 
 Chrifl, as begotten of God, was in refpect 
 to his divine effence eternal. I only pre- 
 fume to differ in refpecl; to the words, and 
 the argument, by which it is explained. 
 For I know not how to agree in refpecl to 
 perfonality, that in the beginning^ and before 
 the world was> imply eternity. On the con- 
 trary, they appear to me to relate to a 
 particular time; however remote that time 
 may have been. In confequence of this, the 
 Son of God, and only-begotten of his 
 Father, though of the fame fubftance with 
 
 the
 
 ( 2 5 ) 
 
 the Father, was produced at a particular 
 period, and the perfonality had a commence- 
 ment. And I think, many errors and fatal 
 difputes have enfued from this truth not 
 being properly obferved. I therefore repeat, 
 that this modification of the divine nature 
 was not, nor could be, from all eternity. 
 When the facred Writers fpeak of the Word, 
 as the fecond perfon, they will, I believe, 
 be found, never to fpeak of him under that 
 character, as from everlafting ; nor fuppofe 
 him to have thus fubfifted from all eternity. 
 In the beginning 'was the Word, and the Word 
 was with God-y and the Word was God. T^he 
 fame was in the beginning with God. 1 Eternity 
 has no beginning. There is therefore no 
 reference to it here. Every commencement 
 muft be from a point j however remote and 
 unknown that point may be. Hence we 
 may be allured, that the Logos, or Word, 
 was only the firft-born in refpect to fub- 
 fequent creation. Our Saviour intimates as 
 much in his addrefs to God. And now, O 
 
 Father, 
 
 1 John i. i, 2.
 
 Father > glorify me with thine cwnfelf, 'with 
 the glory, 1 had with thee (not from all 
 eternity, but) before the world was? In 
 conformity to this St. Paul mentions him, 
 as the image of the invijible God; the jirft- 
 born of every creature : for by him were all 
 things created? And he is ftyled by St. John 
 the beginning of the creation of God : and 
 the Lamb Jlain from the foundation of the 
 world.* A Lamb without blemijh, and without 
 fpot : who verify was fore-ordained before the 
 foundation of the world.* Who hath faved* 
 and called us with an holy calling 5 not accord" 
 ing to our own works ; but according to his 
 own purpofe and grace; which was given us in 
 Chrifl Jefus, before the world began.* Our 
 'Saviour, when he fupplicates for his own 
 Difciples, fays Father -, I will, or requeft, 
 that they may behold my glory, which thou haft 
 given me : for thou loved/I me before the foun- 
 dation 
 
 1 John xvii. 5. 2 ColofT. i. 15. 
 
 3 Revelat. iii. 14. and xiii. 8. 4 i Pet, i. 19, 20. 
 5 2 Tim, i, g.
 
 datlon of the world. 1 This is the terminus, 
 to which the Logos, or fecond Perfon, feems 
 to be uniformly referred, as being antecedent 
 to all created beings ; and of a more exalted 
 nature, and divine origin; even from God 
 himfelf immediately, and confubftantial with 
 him. 
 
 But we find a different mode of expreflion 
 ufed, when the facred Writers fpeak of God ; 
 who is reprefented by them as through all 
 eternity, without beginning, as well as 
 without end. From everlajling to everlajling 
 thou art God? Thy throne is of old: thou art 
 from everlajiing? Art not thou from ever- 
 lajling, O Lord, my God?* The Prophet 
 Ifaiah alfo mentions the Deity in a very 
 fublime manner The lofty One, that in- 
 habiteth eternity.* The mode of addrefs is 
 remarkable; and Ihews, wherein the two 
 
 great 
 
 1 John xvii. 24. a Pfalm xc. 2. 
 
 3 Pfalm xciii. 2. 4 Habak. i. 12. 
 
 ' Ifaiah Ivii. 15.
 
 ( 253 ) 
 
 great objects differ. God is felf-exiftent, 
 independent, and has exifted through a 
 boundlefs duration. The Son, as a Perfon, 
 proceeded from the Father, and was pro- 
 duced in time ; yet is eternal, as a derivative 
 from God and a portion of the divine 
 Nature j and at all times in the bofom of the 
 Father, that is, in flri6l union with him. 
 / and the Father are one. 
 
 THE NOTION OF ETERNAL GENERATION 
 AGAIN CONSIDERED. 
 
 They, who entertain the notion of an 
 eternal generation, feem to be milled by a 
 term, of which they can have no determi- 
 nate knowledge. It was introduced merely 
 as an help towards folving a fuppofed diffi- 
 culty, which, I think, never exifted. In 
 fliort it is a greater myftery, than that, 
 which it is brought to explain. A perfon 
 might juft as reafonably infill upon an 
 eternal creation: and it would appear to 
 many equally plaufible. But at this rate it 
 
 would
 
 ( 254 ) 
 
 would be found, that the world was formed 
 by divine wifclom, and yet never had a be- 
 ginning : which is as abfurd, as it is untrue. 
 They remove the object, as far as they can, 
 out of fight, in order to have a better view. 
 But the whole is a fallacy. It is therefore 
 idle in them, like the fchoolmen formerly, 
 to make ufe of terms without any precife 
 purport, more efpecially words of no mean- 
 ing at all, to explain, what they do not 
 comprehend. We can never obtain light by 
 returning into darknefs : nor remedy one dif- 
 ficulty by introducing another much greater. 
 
 This is verified in the doctrine mentioned 
 above concerning eternal generation : which 
 feems calculated to perplex rather than 
 inftruct, and implies a contradiction. We 
 have feen, that the Logos proceeded from 
 God, and was begotten of the Father. But 
 how could he have been begotten, or have 
 proceeded, if he never had a beginning ? 
 Who firft produced this mode of argument, 
 I know not : but it feems to be founded in 
 mere metaphyfical fophiftry. 
 
 AN
 
 ( '55 ) 
 
 AN OBJECTION STATED. 
 
 It may be alked, Why may not there be an 
 eternal generation of the Son, as well an ever- 
 lofting duration of the Father ? Has not God 
 exifted through all eternity ? The Deity moft 
 certainly has ever exifted, and will endure for 
 ever. But there is a great and irreconcile- 
 able difference between thefe two articles: 
 and we therefore cannot form any juft 
 analogy between them. The great, ever- 
 lafting, and felf-exifting God owes not his 
 being to any power, or to any antecedent 
 caufe: for it is to the laft degree abfurd 
 to fuppofe any thing antecedent to what is 
 eternal. There was therefore no operation 
 in his production; for he was not pro- 
 duced j being, as was before obferved, felf- 
 exiftent, and prior to all things. But in 
 refpecl to the Word of God, the Logos, in 
 his production there was an antecedent 
 purpofe, and an operation. He was begot- 
 ten of the Father j which intimates a fact : 
 
 and
 
 and as I before aflerted, and I think paft 
 contradiction, every fa6l muft have been 
 compleated in time. Hence it is faid 
 this day have 1 begotten thee : which plainly 
 proves, that the operation could not be 
 otherwife than in time. This is farther inti- 
 mated in the addrefs of our Saviour to God, 
 when he fays And now , O Father, glorify 
 thou me 'with thine own felf 'with the glory, 
 which I had with thee, before the world was. * 
 He does not fay, the glory, which I had 
 always, through all eternity, but only 
 antecedent to Creation. When this was 
 accomplished, we know not : we only learn 
 thus far, that previous to all things created 
 Chrift was begotten of his Father ; and that 
 then began the filiation. Hence we may 
 accede to the words in the Nicene Creed, 
 where thefe doctrines are very juftly fet 
 forth, and demand our attention and belief. 
 
 <c I believe in God And in one Lord 
 
 Jefus Chrift, the only begotten Son of God: 
 Begotten of the Father before all worlds : 
 
 God 
 
 1 John xvii. 5.
 
 ( 257 ) 
 
 God of God : Light of Light : Very God 
 of very God : Begotten, not made : Being of 
 One fubftance with the Father : By whom 
 all things were made." The fame as the 
 Father, and eternal, in refpecl: to efTence 
 and original divinity j but pofteriour in 
 refpect to filiation and adoption: which 
 adoption and filiation muft have been in 
 time. 
 
 I therefore think, that they, who apply to 
 an eternal generation, run into very unne- 
 ceffary difficulties, not to fay abfurdities. 
 For they fuppofe a fa6t to be accomplifhed 
 without a beginning; a wonderful operation 
 without any primary efficient caufe; that is, 
 without an operator: which is impoffible. 
 This trouble is, I fay, needlefsj as every 
 thing mentioned in Scripture about the 
 Logos, or Word of God, may be more 
 clearly proved upon much better principles. 
 
 R SOME
 
 ( 2J8 ) 
 
 SOME WRONG NOTIONS STATED AND 
 CONFUTED. 
 
 A Writer of note 1 has afforded repeated 
 inftances of his difTent from the Church of 
 England in refpecl: to thefe articles. In his 
 addrefe to the difciples of Swedenborg, he 
 fpeaks of them with unwarrantable keennefs 
 and deteftation. He tells them, p. 2. that 
 he is of their opinion, and looks with 
 equal horror upon thefe doctrines of the 
 Trinity, as equally abfurd and blafphemous, 
 conftituting in faft three Gods. Yet he muft 
 have known, that, according to the articles 
 of the Church, which he condemns, one 
 God only is acknowledged. Of the pcr- 
 fonality and divine nature of our Saviour I 
 have fald a great deal ; and have particularly 
 dwelt upon that decifive declaration, when 
 he faid I and the Pal her are one. The 
 
 Jews 
 
 1 Or, Prieftl'M'. Sec T,e*ter^ tj the Members of ihs 
 New Ji.-;uflcm Church, publifhcd in 1791.
 
 Jews immediately infifted, that he made 
 himfelf equal with God; and taxed him 
 with blafphemy. In his anfwer he admits 
 the words, and the character, which he 
 had affumed: but denies, that there was 
 either blafphemy, or prefumption. * 
 
 As to the Logos proceeding from God, 
 and partaking of his divine nature, I can- 
 not fee any thing in it more difficult to be 
 believed, than in the conception and gene- 
 ration of man, or in the production of the 
 fruits in the field. The operation, whether 
 in earth, or in heaven, is alike myflerious 
 to me, and paft my comprehenfion. Yet I 
 muft give up my fenles, if I believe not the 
 one ; and my reafon and religion, if I deny 
 the other : for it is tranfmitted to me 
 under the higheft fanclion, and the mod 
 unqueftionable authority. If there be any 
 difficulty, it arifes from wrong reafoning. 
 
 For, 
 
 1 John x. 36. 
 R 2
 
 ( 260 ) 
 
 For, as I have before intimated, can it be 
 more extraordinary for God in his infinite 
 wifdom and power to produce from himfeif 
 a Divinity, the exprefs image of his perfan 
 and brightnefs, than for an animal by 
 blind inftinct to create the fimilitude of it- 
 felf, and produce it's own fpecies ? It may 
 be faid, that both the inftindl: and the pro- 
 duction are ultimately from God. It is 
 very true. Why then do we prefume in 
 any rcfpecl: to limit the Almighty; and 
 think, that to Omnipotence one operation 
 is more difficult than another ? 
 
 CONCERNING
 
 CONCERNING MELCHIZEDEC KING OF 
 SALEM. 
 
 It is faid, upon the return of Abram 
 from the Jlaughter of Chedorlaomer, and the 
 four Kings in the valley of Shavah, that 
 Mekhizedek, King of Salem, who was the 
 prieft alfo of the mofl High God, brought forth 
 bread and wine, and bkjjed Abram, and faid: 
 BleJJed be Abram of the moft High God, pof- 
 feffor of Heaven and Earth : And hie/Ted be 
 
 > **/ */ */ 
 
 the moft- High God, which hath delivered thine 
 enemies into thy hand And that he (Abram) 
 gave him tithes of all. 1 
 
 There have been a variety of conjeftures 
 concerning this pafTage and a diverfity of 
 opinions; which, I think, if we confider 
 the context, and the words of the Apoftle 
 St. Paul, will be found by no means ob- 
 fcure, and attended with no great difficulty. 
 
 It 
 
 1 Genefo xiv. 18, 19, 20, 
 R 3
 
 ( 262 ) 
 
 It is well known, that it pleafed God to 
 manifeft himfelf to the Patriarchs, and Pro- 
 phets of old, by a perfonage, whom the 
 Jews looked upon as their Jehovah. He 
 was at times ftyled the Angel of God, the 
 Angel of the Lord, the Angel of the 
 prefence; the Angel, that redeemed Jacob 
 from evil - 3 the fame, whom God was pleafed 
 to promife, that he would fend before his 
 fervants j and who is by Malachi ftyled the 
 Angel of the Covenant. He is faid in the 
 paflage above to have been the Prieft of the 
 moft High God. And by his appearance 
 before Abram he gave the Patriarch an 
 intimation of Chrift, the High Prieft to 
 come; and of the myftic bread and wine, 
 which would one day be inftituted by him. 
 By the Apoftle St. Paul we are told, that 
 this great Perfonage was 'without father, 
 without mother ; without defcent ; having 
 neither beginning of days, nor end of life. 1 
 Hence it is manifeft, that this could be no 
 other, than the divine Logos; that is, a 
 
 representation 
 
 1 Hcb. vii. 3.
 
 ( 263 ) 
 
 reprefentation of him under a human form : 
 and it is accordingly faid of him, that he was 
 made like unto the Son of GW, an image of 
 hrift to come. 1 
 
 All this would have appeared very plain, 
 had it not been for a miftake, which has 
 prevailed in almoft all the tranflations ; and 
 was firft introduced by the Authors of the 
 greek Verfion. The words in the original 
 are Melchi zedec, and Melech Salem. Thefe, 
 though two of them are fomewhat diverfi- 
 fied, fignify the King of right eoufncfs, and the 
 King of*peace. This is well known : and 
 we have the additional authority of St. 
 Paul, who was a good judge of their mean- 
 ing. a Now the two firil terms are retained 
 in the verfions without any interpretations ; 
 and the two other terms are partly tran- 
 flated, and partly left, as in the original. 
 The latter is in our Verfion rendered 
 *fhe King of Salem, j which Salem is generally 
 
 iuppofed 
 
 1 Heb. vii, - Ibid, viu 2,
 
 fuppe>fed tojfignify Jerufalem. It is incon^ 
 ceivable, what obfcurity has been brought 
 upon the hiftory by the words, which are 
 fufficiently plain in the original, being thus 
 left without an explication ; and by the 
 character and office of the perfon being 
 thus introduced, as a proper name. For 
 by thefe means one of his attributes is 
 reprefented, as a name of a Canaanitifh 
 place. 
 
 c 
 
 It may be worth while to take notice of 
 the falfe glofles, which have hence enfued ; 
 and the inconfifrences, which have been 
 maintained. In the firft place, as the words 
 Melchi zedec have been admitted as a proper 
 name of a man, many have taken much 
 pains to find out, who that man could 
 have been. Jerome fays, l that he was fup- 
 pofed to have been Shem the fon of Noah. 
 But who can believe, that the Patriarch 
 . Shem, if he were ever a King, mould have 
 reirned in the idolatrous region of Canaan ? 
 
 o o 
 
 According 
 In Tradit. Heb.
 
 According to the Author of the Chronicon 
 Pafchale, l he was of the race of Ham. This 
 is equally incredible, that any body of the 
 line of Ham fhould be a Prieft of the moft 
 High God. Suidas goes upon the fame 
 principle, and tells us, that he was the 
 fon of Side, the fon of -/Egyptus, King 
 of Libya; that he was himfelf King of 
 Canaan, and reigned in Jerufalem, called 
 Salem. He fays farther, that he was King 
 of the Jews, and (** lubeuuv povov) not only 
 of the Jews, but of the Gentiles in general : 
 and all this in the time of Abram; and 
 before Abram had any child. There was 
 hardly ever fuch a complication of abfurdi- 
 ties. How could a fon of ; Side, or a fon of 
 Ham, or a fon of Noah, be a perfon, who 
 had neither father nor mother-, who was of 
 no defcent ; and had neither beginning of days, 
 nor end of life ? And how could he reign 
 over the Jews, before any of the family of 
 Judah, or of Jacob, were in being ? 
 
 The 
 1 P. 49> 5
 
 ( 266 ) 
 
 The like miflakes occur concerning 
 Salem, which is reprefented, as a city. 
 Jofephus fays, that Melchizedec reigned 
 there > and that it was the fame as Solyma, 
 which was afterward called Jerufalem. 1 
 This is a great miftake; for it was called 
 Jerufalem, before the Ifraelites were in pof- 
 {effton of it : and the name is continually 
 repeated quite through the Scriptures. 2 And 
 what is very extraordinary, it was never 
 called Splyma : at leaft the name does not 
 once occur in the Sacred Writings, neither 
 in the Original, nor in the greek Verfion. It 
 was a name formed by the Greeks after- 
 wards j who changed 'le^o-aXyp to 'le^o- 
 c-oAi/^a; and who would perfuade the world > 
 that it was compounded, and formed from 
 the greek word 'legos and Solyma. The 
 fame is obfervable in the etymology of the 
 former name j which has been in like man- 
 ner by fome deduced from 'is^og and ?aA^. 
 
 It 
 
 1 Ant. Jib. i. c. viii. p. 32. 
 
 ~ See Jofhua, x. i. and Judges, i. 21. It is called 
 Jerufalem all through the Old Teftament.
 
 ( 267 ) 
 
 It is accordingly faid in the Etymologicum 
 Magnum Jerufalem was Jirft called Salem j 
 fotf, when Chrifl made his appearance there, 
 it was named '.'i^s-o-aAty*, the holy City of 
 Salem. Hence we learn, to what a degree 
 of abfurdity people will go. 
 
 But there is not an inftance in Scripture 
 of Salem being put for Jerufalem, excepting 
 in thofe paflages in Genefis, where it is fq 
 rendered by a great miflake. The only 
 place, where it feems to have been efleemed 
 a proper name, is in fome verfions of the 
 feventy fixth Pfalm, v. 2. where it is faid 
 In Judah is God known and his tabernacle 
 is in Salem. But here the ancient Greek 
 Verfion* differs, and gives the fenfe more 
 truly KOLI syevvyQvj ei/ Bipyvy o TOTTOS UVTX 
 And bis place (of reftdence) was made, or 
 
 founded 
 
 1 ' i^Swy o Xgiro? E? etvrw xXu6*j "lsg<yaX^. Theo- 
 philus has been guilty of the fame miftake. 'i^ntra^r,^ 
 v la^u^^-im 'iigoaohvpa. Ad. Autol. L. ii. p. 372. Edit. 
 Benedid. 
 
 2 In this Verfion fee Pfalm Ixxv, 3r
 
 ( 268 ) 
 
 founded in peace. Analogous to this are the 
 words in Job. Know, thy tabernacle flail be 
 in peace. 1 T'he kingdom of God is peace* J'be 
 very God of peace fanclify you wholly 2 The 
 Apoftle fpeaking concerning this very con- 
 troverted paflage in Genefis fays, the King 
 of Salem, that is, the King of peace. 4 And 
 this interpretation is allowed by Suidas, and 
 by every writer, who has given a folution 
 of it, however inconfiftent in other refpe6ls. 
 
 Jerome was aware, that by Salem could 
 not be meant Jerufalem : but he was ft ill 
 perfuaded, that it was the name of a city ; 
 and (flrange to tell) that Melchizedec 
 reigned there. He fuppofes it to have 
 been the fame as Salim near Bethfan, called 
 afterwards Scythopoiis: it was alfo thought 
 to be near ^Enon, where John baptized. 
 5 Salem oppidum eft juxta Scythopolim, 
 
 quod 
 
 1 Job v. 24 2 Rom. xiv. 17. 
 
 3 I ThefT. v. 23. 4 Heb. vii. 2. 
 
 * Epiftola ad Evagrium de Melchizedec. Vol. ii 
 p. 570.
 
 quod ufque hodie appellatur Salem : et 
 oilenditur illic Palatium Melchizedec, ex 
 magnitudine ruinarum veteris operis often- 
 dens magnificentiam. Let this palace, which 
 mufl have exifted in the time of Abraham, 
 have been ever fo fplendid, and it's ruins as 
 magnificent, as Jerome would perfuade us, 
 yet we may be well affured, that Melchi- 
 zedec never reigned there. It is, I think, 
 manifeft, that there was never any man fo 
 called; nor was Salem a proper name. 
 This account of Jerome is void of all truth, 
 and fupported by no authority. What he 
 mentions of Salim, others refer to Sion, 
 juft as fancy directs E ru ogei TU 
 Suidas. 
 
 I have mentioned that Melchi zedec 
 fjgnifies the King of Righteoufnefs : and, I 
 believe, it is never in the Scriptures given 
 as a name to any earthly Monarch ; but to 
 God only. Hence it is faid by Jeremiah 
 is his name, rfhe Lord our righteoufnefi. * 
 
 The 
 
 * Jeremiah xxiii. 6.
 
 The Lord of Hofts, the King of glory, 
 the -Sun of righteounefs, the Branch of 
 righteoufnefs, were all Sacred titles. It is 
 fometimes rendered JUSTICE. And it is 
 faid, A King jhall reign in juftice : And 
 God is continually reprefented as a God of 
 all juftice and truth. Hence Jeremiah fays, 
 The Lord is the God of truth. I 
 
 In like manner Melech Salem, the King 
 <f peace, was a title, which could not well 
 be given to any Prince of the earth. It 
 feems to be confined folely to the Deity. 
 He is accordingly ftyled the God of peace.* 
 The God of peace ..... make you perfect : 3 
 The very God of peace fancJify you 'wholly. 4 
 And of the Mefliah faith a Prophet His 
 name foall be called . . . The Prince of Peace. B 
 
 However 
 
 1 Jeremiah x. 10. a Rom. xv. 33. 
 
 Heb. xiii. 20. i Theft". V. 23. 
 
 * Ifaiah ix. 7.
 
 However in refpecT: to Melchizedec, a 
 learned 'Friend fuggefted to me, that there 
 is an inftance of a man being called after 
 this manner. This is to be found in the 
 name Adorn- zedec, the Lord of jiiftlce-, by 
 which a King of Canaan in the days of 
 Jofhua was denominated. There is cer- 
 tainly a perfect analogy between them ; but 
 with fome difference. For w,e fee, that the 
 Perfon, with whom Abram had an inter- 
 view, was not only defcribed as the King 
 of jujlice, or righteoufnefs \ but alfo as the 
 Prince of Peace : which renders the charac- 
 ter more particular and extraordinary. I 
 believe therefore, that I. may ftill venture to 
 fay, that no mortal was fo highly diftin- 
 guifhed. Add to this, as I have obferved 
 before,: that rhefe marks of distinction, as 
 applied above, are not properly names, but 
 fignificant and prophetic titles. They be- 
 long to a divine Perfonage, and are peculiar 
 to his character, whofe kingdom was to be 
 founded in righteoufnefs and maintained 
 
 in peace. 
 
 We 
 
 * Rev. Mr. Peter Roberts of Eton,
 
 We may therefore be aflured, that this 
 grand Perfonage, who appeared to Abram, 
 and who was 'without beginning of days, and 
 end of life, alfo without defcent, could be no 
 other than the Divine Logos, or Word of 
 God. They were therefore both the fame 
 divine Perfon under a fimilar appearance, 
 but at two different times. The former 
 reprefentation in a human form was intro- 
 duced to give Abram fome intimation of 
 the real everlafting High Prieft to come ; 
 of whom the former was merely a temporary 
 type: for, though antecedent, he is faid 
 expreffly to be made like unto the Son of God. 
 Hence he, as well as the latter, is faid - 
 to abide a Prieft continually ', or for ever. 1 
 
 I fliould therefore think, that the account 
 given by Mofes might be rendered in th6 
 following manner. 
 
 And the King of righteoufnefs, (the fame 
 as) the Prince of peace, brought forth bread 
 and wine-) and he 'was a Priejl of the moft 
 
 High God. 
 
 And 
 
 * Heb. vii.' 3.
 
 ( 2 73 ) 
 
 And be blejjed him and faid^ Blejed be 
 Abram of the moft High God\ poflfjfor of 
 Heaven and Earth. 
 
 And lie Jed. be the moft High Goo', 'which 
 hath delivered thine enemies into thy hand: 
 and he (Abram) gave him tithes of all j that 
 is, of all his fpoil, which he had taken 
 from the four Kings. 
 
 St. Paul could have explained more 
 clearly this wonderful hiftory, if he had 
 thought proper to fpeak out, and to have 
 afforded the intelligence in his power. But 
 he had a prejudiced people to deal with ; 
 who had entertained a preconceived opi- 
 nion. And we may continually perceive a 
 very wife mode of proceeding, which the 
 Apoftles oblerved, and their great Matter 
 before them. This was, never to enter into 
 any cavil about the rendering of names; 
 nor about any popular notions of the Jews ; 
 when thefe notions did not interfere with 
 the truth ; and when the Gofpel, which 
 
 S they
 
 ( 274 ) 
 
 they preached, was/ not injured by their 
 acquiefcence. They never regarded, whether 
 it was Balaam the fon of Beor, or of Bozar ; 
 whether it was Jofhua, or Jefus; Elijah or 
 Elias; Eleazar or Lazarus; .Quirinus, or 
 Cyrenius ; 'i^woXqp or 'legoa-oXupu. They 
 mentioned fuch names, as were in ufe 
 among the people, to whom they addrefTed 
 themfelves, and as were beft underftood. 
 Hence St. Paul acquiefces in Melchizedec 
 being admitted as a proper name, becaufe it 
 was fo eftermed by the Hebrews, to whom 
 he wrote. Yet he intimates plainly, that it 
 ought properly to be otherwite underftood : 
 for the purport of the hiitory depended 
 upon the true interpretation. And if fo, 
 the words, of which thofe pretended names 
 were compofed, mould be accordingly inter- 
 preted, and thus admitted for the fake of 
 edification. 
 
 As to the bread and wine, which were 
 brought forth to Abram by this Prieft of 
 God, they were not offered, as Jofephus, 
 
 and
 
 ( 275 ) 
 
 and Philo maintained, and as Grotius, Le 
 Clerc, and others, have fince fuppofed, for 
 the refrefhment of his little army : for he 
 had enough, and to fuffice. He had refufed 
 to accept, what the King of Sodom had 
 tendered ; and had likewife given tithes of 
 all he had taken : which implies abundance. 
 The bread and wine, thus offered by this 
 great Prieft, were fignificant emblems of the 
 like offerings enjoined afterwards by Chrift ; 
 which he ordained as a myflerious refem- 
 blance of his body and blood. And this, 
 we may fuppofe, Abram was made to un- 
 derfland : as the whole was intended to give 
 
 ' O 
 
 him an infight into the ble (lings to come. 
 
 I am not unfupported in what I fay ; for 
 this was an opinion of old Melchizedeck 
 in typo Chrifti panem et vinum obtulitj et 
 myfterium Chriftianum in Salvatoris fan- 
 guine et corpore dedicavit. T 
 
 Melchifedeck 
 
 1 Paulse et Euiloch. Epift. apud Hieron. Vol. iv, 
 
 P- 547- 
 
 S 2
 
 Melchifedeck facrificio panis et vini 
 myfterium Dominici corporis et fanguinis 
 expreflit. * 
 
 j RatriXevg evy?, o 'issvs ns 
 
 ufyicis, o rov oivov KXI TOV exprov rrp yiyiu.tr- 
 rootyyv, 15 TVTTOV 
 
 
 
 As Melchi zedec, the King of Righteouf- 
 nefs was the forerunner, and type, of the 
 Lord of Right eoufnefsj the Holy one 3 and the 
 Juft one ; we fhall find all, that was faid of 
 his Prieflhood, fulfilled in Chrift We 
 learn particularly from St. Paul, that it was 
 accomplilhed. Hence it is faid We have 
 a great High Priejl^ who is pa/Jed into the 
 heavens, Jefus the Son of God. 3 Again 
 
 whither 
 
 * Incerti ad Demetriadem Virginem Epifl. apud 
 Hieron. Vol. v. p. 14. 
 
 " Clem. Alexand. Strom. Lib. iv. p. 637. 
 3 Htb, iv, 14,
 
 ( 277 ) 
 
 'whither (into which heavens) the forerunner 
 is for us entered) even Jefus, made an High 
 Prieft after the order (not of Levi, nor of 
 any mortal, but) of Melchi zedec, the Prince 
 of Righteoufnefs. We have fuch an High 
 Prieft^ who is fct on the right hand of the 
 throne of the MajeJIy in the heavens. 2 He is 
 made an High Prieft for ever. 3 And the 
 former High Prieft, who was feen by 
 Abram, was formed after his likenefs. 4 
 
 Hence I think, that the pafTage in St. 
 Paul's Epiftle, where he is particularly de- 
 fcribing the Perfon, of whom we have been 
 treating, may be explained in the following 
 manner. 
 
 5 For this perfon, whom you call Mel- 
 
 dnfedeCy the King of Salem, Priefi of the moft 
 High Godj who met Abram returning from the 
 
 Jlaughter 
 
 1 Heb. vi. 20. = Ibid. viii. i. 
 
 * Heb. vi. 20, * Ibid. vii. 3. 
 
 '-- Heb, vii. I.
 
 Jlaughter of the kings , and blejed him ; to 'whom 
 alfo Abram gave a tenth fart of all (his fpoils 
 and booty j) firft being by interpretation, the 
 King ofRighteoufnefs, and after that alfo King 
 of Salem, which is the King of peace, (two 
 fignificant titles, and not properly names) 
 being alfo without father, without mother, 
 without defcent, having neither beginning of 
 days, nor end cf life, (confequently not 
 mortal, nor having any relation to the fons 
 of men) but made like unto the Son of God ; 
 (the prior being made in conformity to the 
 latter, and therefore, alius et idem, the very 
 Logos in a human form, and a reprefenta- 
 tion of Chrift, who was to come in the 
 flem) This Perfon, I fey, like the Son of 
 God, and the very Son of God, abideth a 
 Prieft continually.' 1 
 
 It is from this defcription, that I have 
 been induced to affert, that this King of 
 Righteoufnefs, who appeared to Abram in a 
 human fhape, was the Word of God, called 
 
 alfo 
 
 1 Heb. vii. I, 2, 3.
 
 ( 2 79 ) 
 
 alfo Jehovah, and the Angel of the Lord, 
 He was the fame in rcfpect to heavenly 
 eflence as the Logos, or Word of God ; and 
 his reprefentative in a bodily form. Hence 
 our Saviour is defcribecl by the Prophets, as 
 a righteous Branch : as a King who was to 
 reign ^ and pro/per ; and wbofe name ivas to be 
 the Lord cur Right eoufnefs* He was accord- 
 ingly in a more permanent manner manifefted 
 in the fieih 5 and maintained the character, to 
 which he was appointed. Thus we find, 
 that for the understanding of thefe truths it 
 is necefTary, that the terms, of which we 
 have been treating, fhould be literally 
 tranflated, and not left as proper 2 names 
 
 undefined, 
 
 1 Jerem. xxiii. 5, 6. Ifaiah xxxii. i 
 
 2 I am fenfible, that, to fubftitute titles or attributes 
 in the room of names, may appear uncouth, efpecialiy 
 to an ear, which has been otherwife habituated. But 
 to fay, that the King of Righteoufnefs met Abram is 
 not a whit more ftrange, than if we were to fay The 
 Lord of Righteoufnefs met Abrnm The Lord of 
 Juftice will avenge The God of Peace will comfort - 
 The Lord of H oils will go forth The Angels of the 
 Lord met him. Gen. xxxii. j. 
 
 S A.
 
 ( 280 ) 
 
 undefined, though they are in fome degree, 
 and for good reafons, thus admitted by 
 St. Paul. 
 
 For I am perfuaded, as I have intimated 
 before, that the Apoftle in his account of 
 this pailage of the Mofaic hiftory was un- 
 willing to combat the popular opinion of 
 the Jews. He therefore uies a proper pre- 
 caution, that he may not give unneceffary 
 offence; and at the fame time difcovers 
 the truth. He accordingly affords a juft 
 character of the divine Perfon, who ap- 
 peared, at two intervals; and (hews, who 
 he was-) without declaring, who he was not : 
 which however is made apparent from his 
 precife and fignificant defcription. 
 
 
 CONCERNING
 
 ( 28! ) 
 
 CONCERNING A MODE OF EXPLANATION 
 USED BY SOME MISSIONARIES. 
 
 It is faid of the Spanifh Miffionaries in 
 America, that, when they would explain the 
 divine hypoftafis, they for an emblem make 
 ufe of the figure of a tree with two branches, 
 to mew, that unity is confident with degrees 
 of partition, and perfonality. Hence by a 
 proper analogy they propofe, and afterwards 
 folve, all the objections, and difficulties, by 
 this defcription of the type, which have at 
 times been railed in refpect to the primary 
 object, alluded to under this reprefentation. 
 They therefore afk, if this itately Tree be 
 one or more : and it is anfwered, that there 
 are certainly three portions, divided, but 
 not feparated, being in (Iricl union, Three 
 in One. If it be objected by thofe, to whom 
 they addrefs thernfelves, that then the con- 
 verfe mufl like wife be true, and One muft 
 be Three, which implies a contradiction; 
 this is over-ruled by the object delineated 
 
 before
 
 before their eyes, where they fee to a de- 
 monftration, that Unity may be dilated to 
 Plurality, and the connexion, and union 
 preferved. They are farther taught, that 
 two of the portions are derivatives, which 
 are thus in ftrit union with the Tree itfelf ; 
 and remain firmly connected, and in fome 
 degree embodied, though diverfified in re- 
 fpecl to order and deftination. They are 
 therefore co-exiftent with the parent Tree : 
 for they are of the fame original with the 
 body from the firfl, though pofterior in 
 refpect to their protrufion, and divifion, 
 and they form collectively one and the fame 
 object. 
 
 CONCERNING
 
 CONCERNING SOME VERY CURIOUS DOC- 
 TRINES OF THE ANCIENT CHINESE, 
 
 i 
 TAKEN FROM 
 
 MEMOIRES CONCERNANT I/HISTOIRE, &C. 
 
 CHINOIS PAR LES MISSIONAIRES DE 
 
 PEKIN. 1776. TOM. I. 
 
 ALSO FROM 
 THE ANCIENT CHOU-KING. A PARIS 1770. 
 
 I have mentioned, that the Jews had 
 certainly traces of the Supreme Hypoftafis; 
 that their Jehovah, the Angel of the Cove- 
 nant, was no other than the fecond Perfon 
 in that Triad; that he under the Father 
 was the great operator in the work of 
 creation ; that he appeared to their Fathers - 3 
 and that they looked up to him as their 
 guardian Deity. They were likewife not 
 ignorant of the Holy Spirit, which co- 
 operated in all things, by which God garni/lied 
 the heavens, fhou fendeft forth thy Spirit, and 
 they are created: and t ho it renewefl the face of 
 
 the
 
 the earth* With thefe firft principles of 
 divine knowledge the Jews were of old ac- 
 quainted : and thefe, together with other 
 intelligence from the Hiftory of Mofes, I 
 imagine, they brought into China, when 
 they at times were admitted into that 
 country, particularly into the province of 
 Honan. Their admiffion may have been 
 not long after their firft captivity. Though 
 fome of the articles may not be quite to my 
 prefent purpofe, yet I will not omit them ; 
 as they will, I believe, prove very fatisfactory 
 to the Reader. 
 
 Some of thefe extracts are taken from the 
 Chinefe hiftorian Lo-pi, who lived in the 
 Dynafty of Song, about eight hundred years 
 ago. But the books, to which he applied 
 for intelligence, and from which he quotes, 
 are of far more early date. They are of the 
 higheft antiquity, and are faid to have been 
 written many ages before the Chriftian ^Era. 
 
 Others 
 
 1 Pfalm civ. 30.
 
 Others are taken from the Chou-king, 
 which is efteemed to be the mod facred 
 book among the Chinefe ; and is held in the 
 fame reverence, as the Pentateuch of Mofes 
 is among the Jews; and fuppofed to be of 
 greater antiquity. The book L' Y-king, and 
 Ta-tchouen are as old as Confucius, who 
 was five hundred years before Chrift. 
 
 What I have mentioned, that the Spanifli 
 Miflionaries exprefs by a tree with two 
 arms, the Chinefe of old reprefented by an 
 emblem which bears a ftrong analogy to it. 
 This was a figure like the Greek Upfilon, Y, 
 which they called u, or rather y. And the 
 book, in which the my fiery is explained, 
 has the name of L' Y-king the Book of Y : 
 which is extraordinary. 
 
 2 Lo-pi dit, qu' il a connu par L' Y-king 
 dans P article Ta-tchouen (L' Y -king eft le 
 nom du plus ancien, du plus obfcur, 
 et du plus eftime de tous les monuments, 
 
 qne 
 
 1 Chou-king. Difcours Preliminaire, p. XLV. 
 a Note 2. Ibid,
 
 ( 286 ) 
 
 que le Chine nous ait conferves) que le del 
 et la forre ont un commencement. Et 11 ajoute, 
 que, Jt cela fe dit de la Terre et du del, a 
 phis forte raifon doit-il fe dire de f Homme. 
 
 Dans le chapitre 'Su-koua, (un autre 
 petit Traite, qu'on trouve dans le meme 
 livre) on parle forte clairement de 1' ori- 
 gine du monde. Apres quil y cut un 
 del et une forre, dit le texte, toutes les 
 chofes malcrieUes furent formees : Enfuit il y 
 cut le male et la femelle ; puts le marl et la 
 Jem me } &c. 
 
 - Dans le Hi-tfe (ce qui Lo-pi a appelle 
 ci deflu Ta-tchouen) on lit ces paroles. 
 
 L' Y poffede le Grand forme. Lo-pi 
 
 expliquant cet endroit du Hi-tfe dit, que le 
 Grand forme eft la Grande Unite et le 
 Grand Y : que /' Y n a ni corps ni fgure : 
 et que tout ce, qui a corps et figure ? a ete fait 
 
 far ce, qui n a ni figure ni corps. 
 
 La 
 
 1 Page XLV. Su-koua, un autre petit Traite, dont 
 on fait Confucius Auteur. 
 
 2 Ibid.
 
 1 La tradition port, que le Grand T'erme 
 ou la Grand Unite comprends Trots : qu Un 
 eft tfrois; et que foots font Un. 
 
 z Le chara<5tere Y, dit Vang-chin, ne 
 marque poi?it id un livre nomine Y : mais 
 il fant fcavoir, que au commencement ', quand 
 il n y avoit point encore de Grand Terme, 
 des-lors exijloit une raifon agljjante et inepui- 
 fable, qui aucune image ne pent reprefenter, 
 qui aucun nom ne pent nommer, qui eft infnie 
 en toutes manieres, et a laquelle on ne peut 
 rien aj outer. 
 
 OF THE POWER STYLED TAO. 
 
 eft vie ; le premier a engendre le 
 fecondj les deux out produit le troijieme-, 
 les trois ont faites toutes chofes. Celui y qui 
 r efprit appercoit> et qui /' ail ne peut iwV, fe 
 nomme Y- 
 
 LETTRE 
 
 1 Chou-king. Difcours Preliminaire, p. XLVI. 
 
 2 Ibid. p. XLVII. 
 
 3 Memoires Chinois, Vol. i. p. 142. 
 
 3
 
 ( 288 
 
 LETTRE SUR LES CARACTERES CHINOIS. 
 A PEKIN. 1776. 
 
 'Parmi les anciens Caracteres Chinois, 
 qui ont ete conferves, on trouve celui-ci A . 
 Selon le Di6lionaire de Kang-hi, ce caraclere 
 ilgnifie Union. Ecoutons les Chinois fur fon 
 analyfe. Scion le Cholie-ouen, ce livre ft 
 vante, A eft trcis unis en un. Lieou-chou- 
 tfmg hoen, qui eft une explication rai- 
 fonee et fcavante des plus anciens Caracteres 
 s' exprime ainfi. A Jjgnifie union intime, 
 harmonic, le premier blen de /' hor/me, du 
 dely et de la terre. C eft /' union des trois 
 Tfai. (T'fai figmfie principe^ pui [fence-, habilite, 
 dam le 'Tao :) car unis> ih dlrigent enfemble, 
 creenty et munjjent. L* image + (iron unis 
 en une fade figure) n'eft pas fi obfcure en 
 elle mcmc : cependant il eft difficile d'en 
 raifonner fans fe tromper, il n'eft pas aise 
 d'en parler. Je connois la delicatelTe de 
 
 notrc 
 
 1 Memoires Chinois, V 't>l. i. p. 299.
 
 n'otre fiecle, et la rigueur de plus fages 
 Critiques, des qu'il s'agit de Religion. 
 Malgre cela, J'ofe conjeclurer, que le 
 caractere A pouroit avoir ete chez les 
 anciens Chinois le fymbole de la tres- 
 adorable Trinite. On trouve dans les 
 anciens livres une foule de textes, qui font 
 croire, que les anciens Chinois connoiffoient 
 ce grand myftere. Le livre See-ki dit, 
 Autrefois I' Empereur facrifioit folemnellement 
 de trois en trots am a /' EJprit, Trinite en 
 unite Chin-San-ye. 
 
 * Hiu-chm a vecu fou la Dynaftie du 
 Han, entre Tan 209 avant J. C. et Fan 190 
 apres J. C. 3 Hiu-chin, expliquant le ca- 
 raclere Y, dit ces paroles. Au premier 
 commencement La Raifon (the Koyoq of Philo 
 and the Scriptures) fubfijloit dans I 'unite-, 
 cefl elle, qui ft et divifa le del et la 
 Terre, convert! f et perfeftionna toutes chofes. 
 
 I clofc 
 
 1 Memoires Chinois, V. i. p. 299, 300. 
 1 Note 3. Chou-king, p. XLIX. 
 3 Chou-king, ibid.
 
 I clofe with one more reference to the 
 Memoires Chinois, V. i. p. 105. 
 
 1 La creation du Monde et de 1'Homme, 
 1'etat d'innocence, la chute d'Adam, et la 
 longue vie des premiers hommes, font arti- 
 cules auffi clairement, qu'on peut le defirer 
 dans nos anciennes Chroniques. Celui> qui 
 eft lui-meme fin principe> et fa ratine, dit 
 Tchouan-tfee, a fait le Ciet, et la 
 
 I have mentioned, that this intelligence 
 may have poffibly been obtained from fome 
 Jews of the difperfion. From whatever 
 fource it was derived, the hiftory is very 
 extraordinary. 
 
 T H K END.
 
 ERRATA. 
 
 PAGE 15. note -N A^T ? O,- -\ r^^w 
 
 69. 1. 2. eundum I I eundci 
 
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