Page images
PDF
EPUB

God, by whom the womb of the soul is at times opened and at times closed up; and sometimes when I have come to my work empty, I have suddenly become full, ideas being, in an invisible manner, showered upon me, and implanted in me from on high; so that, through the influence of divine inspiration, I have become greatly excited, and have known neither the place in which I was nor those who were present, nor myself, nor what I was saying, nor what I was writing; for then I have been conscious of a richness of interpretation, an enjoyment of light, a most penetrating sight, a most manifest energy in all that was to be done, having such an effect on my mind as the clearest ocular demonstration would have on the eyes" (II. 50).

Philo engaged himself in setting forth the Jewish scriptures in a light more acceptable to minds philosophically governed as his own, than was presented by the bare features of the narratives of the Pentateuch. This he effected by an elaborate and very wilful system of allegorizing, substituting speculative moral conclusions for the facts of the text before him. The world was said to have been made in six days, because six is a perfect number in its parts and its entirety. This number represents orderly arrangement, such as creation calls for. The fourth day in which the heavens were "adorned" also involves a numerical perfection. The completed seven days have a very high numerical value, on which the author dilates copiously. The paradise in which the first human couple were placed, stocked with plants possessing the different virtues of the soul, was a symbolic representation rather than what was "strictly accurate." It typified "the dominant character of the soul, which is full of innumerable opinions as this figurative paradise was of trees." The serpent "is the symbol of pleasure, because in the first place he is destitute of feet, and crawls on his belly with his face downwards. In the second place, because he uses lumps of clay for food. Thirdly, because he bears poison in his teeth, by which it is his nature to kill those who are bitten by him," and so on. Working upon the Greek speculative philosophy with which he was imbued, he aimed at analyzing and delineating the attributes of the Almighty, giving them specific shape; and the exaltation of mind that ensued when

the thoughts were let loose in this direction, he mistook for direct inspiration. In the present day we should know how to deal with a writer thus influenced, but Philo was addressing congenial spirits in an atmosphere suitable for the reception of his lucubrations. That he should be attracted to the operations of the imaginary Grecian Logos, and model this object on a Jewish Messianic form, was a result natural to such a writer at such a time. But what becomes of the authority of the Christian canonical record, it must be asked, when we find the attributes of its central figure, in all their high and very remarkable specialities, anticipated and drawn by the pen of a fanciful writer, such as this, himself standing absolutely free of Christianity?

I take advantage of Mr Bryant's labours in presenting the following compendium of Philo's views of the Logos in their bearing upon the canonical representations. Philo states him to be:

The Son of God (Mark i. 1; Luke iv. 41; John i. 34; Acts viii. 37).

The second Divinity (John i. 1).

The first-begotten of God (Heb. i. 5, 6; Col. i. 15).

The image and likeness of God (2 Cor. iv. 4; Col. i. 15; Heb. i. 3).

Superior to angels (Heb. i. 4, 6).

Superior to all things in the world (Heb. ii. 8).

The instrument by whom the world was made (John i. 3; 1 Cor. viii. 6; Col. i. 16; Heb. i. 2, 3, 10).

The substitute of God, upon whom all things depend (Eph. iii. 9). The light of the world, and intellectual sun (John i. 4, 9; viii 12; 1 Pet. ii. 9).

The Logos only can see God (John i. 18; vi. 46).

He has God for his portion, and resides in him (John i. 1, 18; xiv. 11).

The most ancient of God's works, and before all things (John i. 2; xvii. 5, 24; 2 Tim. i. 9).

Esteemed the same as God (Mark ii. 7; Phil. ii. 6).

Eternal (John xii. 34).

He sees all things (Heb. iv. 12, 13; Rev. ii. 23).

He supports the world (John iii. 35; Col. i. 17; Heb. i. 3). Nearest to God, nothing coming between to disturb that unity (John x. 30; xiv. 11; xvii. 11).

Free from all taint of sin, voluntary and involuntary (Heb. iv. 15; ix. 14; 1 Pet. ii. 22).

Presiding over the imperfect (Luke v. 32; 1 Tim. i. 15).

The fountain of wisdom, to which all should diligently repair, that

by drinking from that sacred spring they may, instead of death, obtain everlasting life (John iv. 14; vii. 37, 38; 1 Cor. i. 24; Col. ii. 3).

A messenger sent by God to man (John v. 36; viii. 29, 42; 1 John iv. 9).

The advocate and intercessor for mortal man (John xiv. 16; xvii. 20; Rom. viii. 34; Heb. vii. 25; 1 John ii. 1).

He ordered and disposed of all things (Col. i. 15, 16; Heb. xi. 3). The Shepherd of God's flock (John x. 14; Heb. xiii. 20; 1 Pet.

ii. 25).

Possessed of creative and princely power (1 Cor. xv. 25; Eph. i. 21, 22; Rev. xvii. 14).

The Physician that heals all evil (Matt. ix. 12; Luke iv. 18; vii. 21; 1 Pet. ii 24).

The Seal of God (John vi. 27; Eph. i. 13).

The sure refuge, to whom, before all others, we ought to seek (Matt. xi. 28; 1 Pet. ii. 25).

The heavenly nutriment of the soul (Matt. v. 6; John vi. 51, 53). The instrument of spiritual liberty (John viii. 36; 1 Cor. vii. 22; 2 Cor. iii. 17; Gal. v. 1, 13).

Who frees men from corruption, and entitles them to immortality (Rom. viii. 21; 1 Cor. xv. 52, 53; 1 Pet. i. 3, 4).

God's beloved Son (Matt. iii. 17; Luke ix. 35; Col. i. 13).

Through whom the well-disposed disciples of God will be one day translated to an incorruptible and perfect order of beings (Rom. viii. 17; Eph. i. 11; Col. i. 12; 1 Pet. i. 4).

By whom the just man, not given over to utter death, shall be raised and brought near to God in heaven (John vi. 44; xii. 26; xiv. 1-6).

The true High Priest, without sin, and anointed with oil (John i. 41; viii. 46; Acts iv. 27; Heb. iv. 14; vii. 26; 1 Pet. ii. 22). The Mediator (1 Tim. ii. 5; Heb. viii. 1-6; ix. 11, 12, 24). Bryant on Philo, 107-154.

Another feature of the times antecedent to the Christian era, which entered very decidedly into the composition of Christianity, was the prevalence of asceticism, as imported from India, and prevailing among the Jewish sects known as the Therapeuts in the neighbourhood of Alexandria, and as the Essenes in Palestine. These have been fully described by Philo and Josephus; and we have seen that Eusebius recognizes the resemblance of the Therapeuts to the Christians so unreservedly, as to have made the very bold declaration that they were in fact Christians.

These sectaries, though differing in name, were in essentials alike. Their aim, in keeping with every form of asceticism, was

to bring the body under subjection, in order to promote spiritual advancement, they being content to forego the enjoyments of this life in view of securing blessing in the life that was to come. The Essenes occupied villages, and pursued the ordinary vocations of life, addicting themselves chiefly to agriculture. The Therapeuts gave themselves up to a more secluded life in the deserts, where they passed their time in ministering to the wants of others, temporal and spiritual, and in contemplation. Both lived in associated bodies, the Therapeuts in monasteries. They discouraged matrimony. The Essenes allowed no women. to enter their community. The Therapeuts admitted them, but required them to live apart from the men, and divided them off even at times of joint public worship.

[ocr errors]

The Essenes, by a solemn vow, bound themselves to "exercise piety towards God," to "observe justice towards men," to 'do no harm to any one," to "hate the wicked, and be assistants to the righteous," to "show fidelity to all men, and especially to those in authority," to be "perpetually lovers of truth," to "keep clear from theft," and from "unlawful gains (Josephus, Wars, II., viii. 7). "As for their piety towards God, it is very extraordinary" (Ibid., sec. 5). The Therapeuts abstained from pleasure, put away pride, and cultivated the good-will of mankind (Philo, III. 525). The Essenes "exceed all other men that addict themselves to virtue, and this in righteousness." They believed in the immortality of the soul, and earnestly strove for "the rewards of righteousness" (Josephus, Ant. XVIII., i. 5). The Therapeuts were equally devout and pure in conduct. They accounted themselves "citizens of heaven;" they prayed morning and evening, and the interval was "by them devoted wholly to meditation on and practice of virtue" (Philo, IV. 7, 20).

Treating these devotees as essentially representing the same movement, I proceed to notice the points of correspondence which give evidence that the Christians shaped themselves upon the like model. My materials for the Therapeuts and Essenes are drawn from Philo, III. 523-526; IV. 4-9, 15-20, 220, 221; and Josephus, Ant. XVIII., i. 5; Wars, II., viii. 2-11.

(1.) ESSENES.-They did not "store up treasures of silver and gold," and were "despisers of riches."

CHRISTIANS." Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also" (Matt. vi. 19-21). "So is he that layeth up treasure for himself, and is not rich toward God" (Luke xii. 21). "How hardly shall they that have riches enter into the kingdom of God!" (Luke xviii. 24). They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of

all evil" (1 Tim. vi. 9, 10).

(2.) ESSENES." They eat nothing of a costly character, but plain bread and a seasoning of salt, which the more luxurious of them do further season with hyssop; and their drink is water from the spring." They eat only so far as not to be hungry, and they drink just enough to escape from thirst, avoiding all satiety, as an enemy of and a plotter against both soul and body."

CHRISTIANS."Take no thought for your life, what ye shall eat, or what ye shall drink" (Matt. vi. 25). "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares (Luke xxi. 34). "And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly;

[ocr errors]

so fight I, not as one that beateth the air. But I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others I myself should be a castaway" (1 Cor. ix. 25-27). "Let your moderation be known unto all men. The Lord is at hand" (Phil. iv. 5). "And

having food and raiment, let us be therewith content" (1 Tim. vi. 8). "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul" (1 Pet. ii. 11).

(3.) ESSENES.-They have "all things in common, so that a rich man enjoys no more of his own wealth than he who hath nothing at all.” "What belongs to one belongs to all; and,

« PreviousContinue »