DISSÉRTATMN W. 291 Now, thoilgh I have neither health nor leisure enough to throwaway much of them in perusing such ancientJewish folios, and allegorical writers*, yet I have turned over three or four hundred pages of this author, and read all I could meet with there concerning, the 00 logos," and have also searched out many other of the citations of Dr. Allix, in his Judgment of the ancient Jewish Church, and Mr. Nye, in his Four Letters against Dr. Allix, and must declare upon the whole, that their citations for the most part are just, though in some places. Mr. Nye keeps nearer to the words and sense of the original author. The senses in which Philo may be supposed to.use the word "logos" are these: I. Perhaps he may mean God himself by the Logos, when in his Treatise of the Cherubim, he says, "God has two su- preme powers, viz. goodness and strength, or dominion, and between these is the Logos which unites, or reconciles them both." Compare this with his discourse on the sacrifices of Cain and Abel, where he says, " God accompanied with his two supreme powers, viz: dominion and goodness, he himself being in the midst of them." What he calls the Logos in one place, he calls God himself in the other. But whether he nosy not intend the divine mind, reason or wisdom, I will not determine. I confess he does not so manifestly use the name "Logos" to signify God himself', as the targums do; though in many places, when God, or Jehovah, is said to visit the patriarchs, and transact affairs with them, Philo ascribes it the " Logos," or word of God. But it must be acknowledged that he does with much more frequency and plainness use the term "Logos" in the following senses. II. Philo uses the word "logos" often for a particular di-; vine power or property, which he frequently represents in a per- sonal manner, and ascribes to it the characters that belong to a person, as the Jews are wont to do, in a figurative way. As hé speaks of 'those two divine powers, (rraon;, viz. goodness and dominion, so he sometimes speaks of the " Logos," that is, the word, or wisdom, or reason, as of another power, the director and governor of both these. He calls all these powers " un- created, eternal, infinite, immense and incomprehensible : By one of these powers all things were created ; by another all things are governed." But he makes the " Logos" to be ern- * Though Philo abound in unreasonable allegories, and turn the literal his- toryof the bible into an allegorical sense, Yet this very allegorical sense is a suffte elect indication what his opinions were, es en though his application of them to particular scriptures be never so ridiculous: And consequently this is sufficient to answer all the purposes for which I cite him. r2
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