declaration, that the Wisdom of God is the same as the Logos of God, εκ της του Θεου σοφιας· η δε εστιν ο Θεον Xoyos. Lex. Allegor. p. 39, G.

Having therefore proved, that Philo both alludes to and cites the eighth chapter of Proverbs, and that he understood it as a portrait of that divine Being whom he elsewhere denominates the Logos, nothing remains to complete the argument, except to prove the personality and divinity of the Logos of Philo. This is established by a weight of evidence, as appears to me, absolutely irresistible; but as the discussion of this question, though one of great interest, is not necessary to my present purpose, I refer the reader, desirous of further satisfaction, to Kidder's Demonstration of the Messias, par. 3, cap. 5. et seq.; Allix's Judgment of the Ancient Jewish Church; Whitaker's Origin of Arianism; Bryant's Sentiments of Philo Judæus; Jamieson's Vindication of the Deity of Christ, lib. i.

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Jewish testimony of a subsequent period, were it necessary, might easily be produced in confirmation of our position; but it may be thought sufficient to quote the sentiments of an author, than whom few have been better acquainted with Rabbinical writings. They maintain," says Allix, "the wisdom spoken of by Solomon to be the cause by which all particular beings have been formed, and they call it the second number, which proceeds from the first, as from his spring, and brings from it the influx of all blessings. This is the doctrine of R. Nechouniah ben Cana, and of the author of Rabboth, which R. Menachem quotes at large, ibid. fol. 1, col. 1."-(Judgment, &c. cap. 11.) According to the same learned writer, They understand the Wisdom which rules the world, as it is said, Prov. viii. to be the same which is spoken of Prov. iii. 19, and to be the Son of the living God, the same who spoke by Ezek. xxii. 2. See R. Menach.

in Pent. fol. 1, col. 2, from Bereshit Rabba, and from Zohar, ibid. fol. 2, col. 1, and fol. 35, col. 1, and fol. 44, col. 1.”— Judgment, &c. cap. 17.

Since, then, we are warranted, by a critical examination of this chapter, in referring it to the second Person in the everblessed Trinity; and since both the ancient Jewish and Christian churches concur in this interpretation, we may appeal to it, without hesitation, in proof of the Divinity and eternal Filiation of the Son;-to whom, with the Father and the Holy Spirit, three Persons and one God, be all honour and glory world without end. Amen.

CHAPTER IX.

1. Wisdom hath built her house]-In the preceding chapter Solomon introduced the eternal and hypostatic Wisdom addressing mankind, and portraying his attributes and operations. He now enters again upon a description of the same Wisdom, (from verse 1 to verse 12,) and delineates his future acts in strong and lively, though not unambiguous, imagery. In its application to the consubstantial Logos, it may be considered as a prophecy, in which the royal sage, with the eye of prophetic vision, sees the future glory of the Son in the establishment of his church, in the appointment of apostles and ministers, and in the general invitation to accept the offers of evangelic light and life. The description, indeed, runs in the past time; but it is well known, that the Hebrew prophets commonly used the preterite in uttering their predictions, to denote the certainty of the event.-(Gerard's Institutes, No. 889; Macknight, Prelim. Essay, p. 100; Glassii Phil, Sac. p. 304.) The correctness of this interpretation will appear by a critical analysis of each separate verse.

Wisdom-n, plural, by way of dignity and emi

nence, as in ch. i. 20. See the note there.

her house]-The Christian church is denominated a house (oog) 1 Tim. iii. 15; Heb. iii. 6, x. 21; 1 Pet. ii. 5, iv. 17. Compare Ps. xxxvi. 9; Isaiah, lvi. 7. The apostle tells us, that "this man (Jesus Christ) was counted worthy of more glory than Moses, in as much as he who hath builded the house, hath more honour than the house. For every house is builded by some man; but he that built all things is God.”—(Heb. iii. 3.) St. Paul says, that "Christians are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord; in whom ye also are builded together for the habitation of God through the Spirit.”—(Eph. ii. 20.) These passages are an excellent comment upon the prophetic words of Solomon," Wisdom hath built her house;" i. e. the divine Logos, personated under the title Wisdom, as appears plain from ch. viii. will erect a glorious church when the time of his first advent approacheth.

her seven pillars]—By pillars are meant the apostles and ministers of Christ. Thus Peter, James, and John are called pillars Gal. ii. 9. Compare Rev. iii. 12. In the epistle from the church of Vienne and Lyons to the churches in Asia, their friends and supporters are called pillars; (Routh's Reliquiæ Sacræ, vol. i. p. 268, also p. 273;) and the ancient fathers frequently designate the apostles and ministers of Christ by the same term.-(Clemens Rom. Ep. § 5, and the note in ed. Coteler; Suicer in voc. oruλoç.) Jeremiah is styled a pillar Jer. i. 18; and a wife is so called Ecclesiasticus, xxxvi. 24. The same metaphorical manner of speaking occurs among profane authors, of which Suicer has produced some examples.

seven]-It is absurd to refine, like Grotius, upon the number seven, and to deduce recondite meanings from it, as

it is usual with the sacred writers to employ a definite number for an indefinite. This expression denotes the firmness and stability of the Christian church.-Michalis, Not. Uber.

2. She hath killed-From na to slay, is derived na tabbhách, a cook, and na tebhach, an animal fit to be killed and cooked, answering to ourora, Matt. xxii. 4.-Compare Gen. xliii. 16; 1 Sam. xxv. 11.

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- hath mingled her wine]-The learned Gataker (Adversaria, c. 5) contends, that this expression, "mingled her wine," means paravit et crateribus infudit," as the words moye ovov are used by Homer; and illustrates his opinion, as usual, with a profusion of learning. Mr. Harmer thinks that the mingling of wine, so often mentioned in the Old Testament," means the opening the jars of old, and, consequently, strong wine; which opening makes the wine somewhat turbid, by mixing the lees with it; they, it seems, having no way of drawing it off fine from those earthen vessels in which it is kept, which we may learn from D'Arvieux's complaint relating to the wine near mount Carmel; and so this mingled wine stands in opposition to new wine, which is, to the eye, of an uniform colour."-(Observations, vol. ii. p. 143.) But Bishop Lowth, with more propriety, takes the "mixed wine" of the Hebrews for "wine made stronger and more inebriating, by the addition of higher and more powerful ingredients; such as honey, spices, &c."-(Note on Isaiah, i. 22.) I need quote no more from a work in the hands of every scholar; but the whole note is well worth perusal. See also the anonymous note in Merrick's Annotations on Ps. lxxv. 9.

3. She hath sent, &c.]—This and the preceding verses depicture the first promulgation of Christianity, when the glad tidings of salvation were proclaimed throughout the world,

both to the Jews and the Greeks. The general invitation to the Gospel covenant is set forth in Isaiah (ch. lv. 1) as a banquet to be obtained "without money, and without price;" and the same evangelical prophet declares, that the Lord of Hosts will make on mount Zion "unto all people a feast of fat things; a feast of wines on the lees," (ch. xxv. 6,) which can be explained only of the first establishment of Christianity, when all mankind were invited to the heavenly feast. Our blessed Lord compares the kingdom of heaven to a king who made a nuptial feast for his son; and when they that were bidden would not come, he sent his servants into the highways, and "they gathered together all, as many as they found, both bad and good, and the wedding was furnished with guests."-(Matt. xxii. 1, et seq.; Luke, xiv. 16.) Christ's spiritual kingdom is represented in other places under images borrowed from a feast, Matt, viii. 11; Luke, xxii. 29; Rev. xix. 9.

The commentators observe, that there is a peculiar propriety in describing wisdom as surrounded by female attendants, because it was, probably, usual in these early times to invite people to a feast by means of a company of females. "Haselquist observed a custom in Egypt, which he imagines to be very ancient. He saw a number of women, who went about inviting people to a banquet. They were about ten or twelve in number, covered with black veils, as is usual in that country. They were preceded by four eunuchs; after them, and on the side, were Moors with their usual walkingstaves. As they were walking, they all joined in making a noise, which, he was told, signified their joy, but which he could not find resembled a pleasing song. This passage of Solomon seems to allude to this practice; for wisdom is said to have sent forth her maidens, and to cry upon the high places of the city."-Burder's Oriental Customs. See Harmer, vol. ii. p. 17.