The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

§. 8. Philo the Jew.

Philo was a Jew by Nation, and Alexandrian by birth: by line, of the kindred of the Priests; and by family, the brother of Alexander Alabarcha. His education was in learning, and that mixed, according to his original and residence, of the Jews and of the Greeks: his proof was according to his education, versed in the learning of both the Nations, and not inferior to the most learned in either: From this mixture of his know∣ledge, proceeded the quaintness of his stile and writing; explaining Divinity by Philo∣sophy, or rather forcing Philosopy out of Divinity, that he spoiled the one, and did not much mend the other. Hence his Allegories which did not only obscure the clear Text, but also much soil the Theology of succeeding times. His language is sweet, smooth, and easie, and Athens it self is not more elegant and Athenian. For attaining to the Greek in Alexandria, partly naturally, (that being a Grecian City) and partly by study, (as not native Grecians used to do) he by a mixture of these two together, came to the ve∣ry Apex and perfection of the language, in copiousness of words, and in choice. His stile is always fluent, and indeed often to superfluity, dilating his expressions sometimes so copious, that he is rather prodigal of words, than liberal, and sheweth what he could say if the cause required, b•• saying so much, when there is little or no cause at all. And to give him his character for this, in short, He is more a Philosopher than a Scripture man in heart, and more a Rhetorician than a Philosopher in tongue. His manner of writing is more ingenious than solid, and seemeth rather to draw the subject whereon he writeth whither his fancy pleaseth, than to follow it whither the nature and inclination of it doth incline. Hence his allegorizing of whatsoever cometh to his hand, and his perem∣ptory confidence in whatsoever he doth allegorize, insomuch that sometimes he perswad∣eth himself that he speaketh mysteries, as pag 89. and sometimes he checketh the Scripture, if it speak not as he would have it▪ as pag. 100.

How too many of the Fathers in the Primitive Church followed him in this his vein, it is too well known, to the loss of too much time, both in their writing and in our read∣ing. Whether it were because he was the first that wrote upon the Bible, or rather be∣cause he was the first that wrote in this strain, whose writings came unto their hands, that brought him into credit with Christian Writers, he was so far followed by too many, that while they would explain Scripture, they did but intricate it, and hazarded to lose the truth of the story, under the cloud of the Allegory. The Jews have a strain of wri∣ting upon the Scripture, that flieth in a higher region than the writings of Christians, as is apparent to him that shall read their Authors. Now Philo being a Jew, and naturally affecting like them to soar in a high place, and being by his education in the Grecian wisdom more Philosophical than the Jews usually were, and by inclination much affected with that learning, he soareth the Jewish pitch with his Grecian wings, and attaineth to a place in which none had flown in before (unless the Therapeutae, of whom hereafter) writing in a strain that none had used before, and which too many, or at least many

too much used after; of his many strange and mysterious matters that he findeth out in his vein of allegorizing, let the Reader taste but some.

As see what he saith of the invisible Word of God, pag. 5. and pag. 24. & 169. & 152.

How he is a Pythagorean for numbers, pag. 8. and pag. 15, 16, 31. where he is even bewitched with the number Seven; and pag. 32, 33. as the Therapeutae were 695. from whom he seemeth to have sucked in his Divinity.

Pag. 9. He accounteth the Stars to presage future things; whom in pag. 12. he almost calleth intelligible Creatures, pag. 168. and immortal Spirits, pag. 222.

Pag. 12. He seemeth to think that God had some Coadjutors in mans Creation.

Pag. 15. God honored the seventh day, and called it holy; for it is festival not to one peo∣ple or region only, but to all: which is worthy to be called the festivity of the people, and the nativity of the world.

Pag. 43. He distinguished betwixt Adam formed and made, earthly and heavenly.

Pag. 57. He teacheth strange Doctrine, which followeth more copiously, p. 61. about two natures created in man, good and bad.

Pag. 68. Observe his temperance when his list.

Pag. 86. He believeth that his soul had sometime her raptures, and taught him strange, profound, and unknown speculations, as there she doth concerning the Trinity, and in pag. 89. He thinketh he talketh mysteries.

Pag. 94. Faith the most acceptable Sacrifice; an unexpected confession from a Jew.

Pag. 100. He checketh Joseph the Patriarch for impropriety of speech, and he will teach him how to speak.

Pag. 102. Speaking of the death of Moses, he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. He is not gathered, or added, fainting or failing, as men had done before, for he admitted not ei∣ther of addition or defection, but he is translated or passeth away by the Authority of that effi∣cient word by which the universe was made.

Pag. 122. He is again very unmannerly and uncivil with Joseph, and so is he again in pag. 152. he had rather lose his friend than his jest, and censure so great a Patriarch than miss his Allegory.

That Aaron used imposition of hands upon Moses, pag. 126.

Pag. 127. That Abel slain yet liveth, as Heb. 11.

Pag. 152. God like a Shepherd and King governeth all things in the world by right and equity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Setting over them his upright word, which is his first begotten Son, who taketh the care of this sacred herd, like the Deputy of some great King.

Pag. 161. He sheweth his learning is the great Encyclica.

Pag. 168. He calleth Angels Genii and Heroes, according to the Greeks, and holdeth that they were created in the air, but in the superiour part of it near the Sky, and fly up and down there, pag. 221, 222.

Pag. 170. His Allegories make him impious, and he counteth the story of Paradise to be but foolery, if it be taken litteral.

Pag. 180. He talketh a Rabinical tale about the invention of Musick.

He constantly followeth the LXX, as appeareth, pag. 160, 179, 218, 245, 255.

Pag. 190. He maketh God and his wisdom, as it were father and mother, of whom the world was generate, but not humano more.

Ibid. He readeth that place, Prov. 8. 22. The Lord created me the first of his works. For saith he, it was necessary that all things that came to generation, should be younger than the mother and nurse of all things.

Pag. 191. He is very uncivil with Jethro.

Pag. 205. He holdeth Lots wife to have been turned into a stone.

Pag. 206. He was in the Theater at a play.

Pag. 213. He holdeth Isaac weaned at seven years old. And mentioneth certain Dia∣logues made by himself, personating Isaac and Ismael. He calleth cap. 32. of Deute∣ronomy 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Canticum majus, according to the Rabbins phrase: so likewise pag. 179.

Pag. 214. Jacob praying for Joseph saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is very questionable where this speech is to be found.

Pag. 223. The spirit of God is an immortal knowledge.

Pag. 232. He treateth de Printogenito, & secundogenito Dei: that is, of his Word and the World.

Pag. 234. He holdeth freewil, but it is in comparison of the actions of men with the effects of Plants and Bruits.

Pag. 241. He is fallen out with Joseph again.

Pag. 251. He telleth a fable, how all Birds and Beasts spake the same Language, and understood one another; but that their Tongue was confounded because they petitioned that they might never grow old, but renew their youth as the Serpent doth, who is the basest of them.

But this is more than enough for a taste: we shall conclude this Character with that Apophthegme that came from him when Caius was in a rage against him and his fellow▪ Commissioners, How ought we to chear up, saith he, though Caius be angry at us in words, seeing in his deeds he even opposeth God? Josephus relateth it, Antiq. lib. 18. cap. 10.