en may use them,
but--in a literal sense, because by the words that followed, [Greek:
ergazetai, kago ergazomai], he makes himself equal to God." To justify
these words seemed to me to be the purport of Christ's reply.

Chap. II. 1. p. 34.

[Greek: (Philon)--peri men oun ta theia kai patria mathaemata, poson
te kai paelikon eisenaenektai ponon, ergo pasi daelos kai peri ta
philosopha de kai eleutheria taes exothen paideias oios tis aen, ouden
dei legein hoti kai malista taen kata Platona kai Pythagoran ezaelokos
agogaen, dienegken apantas tous kath' heauton, historeitai].

Euseb. Hist. II. 4.

Philo's acquaintance with the doctrines of the heathens was known only
by historical report to Eusebius; while the writings of Philo
displayed his knowledge in the religion of the Jews.

Strange comment. Might I not, after having spoken of Dun Scotus's works,
say;--"he is reported to have surpassed all his contemporaries in
subtlety of logic:"--yet still mean no other works than those before
mentioned? Are not Philo's works full of, crowded with, Platonic and
Pythagorean philosophy? Eusebius knew from his works that he was a great
Platonic scholar; but that he was greater than any other man of his age,
he could only learn from report or history. That Virgil is a great poet
I know from his poems; but that he was the greatest of the Augustan age,
I must learn from Quinctilian and others.

Ib. p. 35.

Philo and the author of the Wisdom of Solomon,--(or rather, perhaps,
authors; for the first ten chapters form a complete work of
themselves,)--were both Cabalistico-Platonizing Jews of Alexandria. As
far as, being such, they must agree, so far they do agree; and as widely
as such men could differ, do they differ. Not only the style of the
Wisdom of Solomon is generically different from Philo's,--so much so
that I should deem it a free translation from a Hebrew original,--but
also in all the 'minutiae' of traditional history and dogma it
contradicts Philo. Philo attributes the creation of man to angels; and
they infused the evil principle through their own imperfections. In the
Book of Wisdom, God created man spotless, and the Devil tempting him
occasioned the Fall. So the whole account of the plagues of Egypt
differs as widely as possible, even to absolute contradiction. The
origin of idolatry is explained altogether differently by Philo, and by
the Book of Wisdom. In short, so unsupported is the tradition