be the image of God (38).

For there is a wide difference between the idols of the human imagination and the ideas of the divine mind, between man as he is here known, the individualized multiplication of a blind will, and tat Motive Reason which is his life. And all this would appear less extravagant, perhaps, and impractical, if, instead of measuring the surfaces of things, we were to consider principles; if, instead of separating our shrunken understanding to contemplate and compare with the structure of this vast universe, we were to reflect contrariwise upon that wonderful existence which we share in common with all and which is at the basis of every specifical living thing. For there is no reason why man, in that he exists and contains, therefore, within himself the total Cause of existence, should not, if the revelation only were allowed, perceive and understand all, in that all-continental All which is in himself. There is a freedom, and explanatory breadth, too, in these writers that does not bear the impress of mere fancy, with a solemn earnestness of style that breathes only from conviction. That we cannot easily apprehend the magnitude of their doctrine is no criterion in such a case and its objections fail before the inference of reason and supporting experience. God dwells, says the Jew Philo, in the rational part of man as in a palace; the palace and temple of the great self-existent Deity is the intellectual portion of a man of Wisdom; the Deity could never find upon earth a more excellent temple than the rational part of man (39). And again, --- the Logos, by whom the world was framed, is the seal after the impression of which everything is made and is rendered the similitude and image of the perfect Word of God; and the soul of man is an impression of this seal of which the prototype and original characteristic is the everlasting Logos (40). And what is Wisdom according to the ancient Hermes? Even the good, the fair, and the blessed Eternity; look upon all things through it, and the world is subject to thy sight. For this Mind in men is God, and, therefore, are some men said to be divine, for there humanity is annexed to divinity (41); when it is moved into the catholic Intuition of its Source. Such then was Wisdom, and that high Intelligible which it behooves man to search after the one theme and bulwark of ancient science, which no historical teaching or observance of the accidents of nature could realize or improve --- namely, the standard of truth in a rectified intellect. And philosophy was a desire of this kind, an appetition of reason for its antecedent light; and if we may believe these sublime enthusiasts, Intellect does not extend herself towards the intelligible Cause in vain. Quotation were endless, and enough may recur to the memory of those who do not yet despair of philosophy, or limit their faith to the slow evidence of the senses and double ignorance of these days. Or, if any one should further doubt of this Wisdom, seeing she did not reveal herself in common arts and sciences of more recent human invention, and regard the whole as an abstract creature of the imagination, he will err from the ancient tradition, which makes Wisdom, however far removed from sensibles, to be no inessential thing; but an affirmative operative hypostasis, informing, invigorating, and sustaining all things; in the words of the Stagyrite before cited, --- It is essentially, the most essential of that which is most essential. --- But Solomon, better than all and most beautifully in his panegyric, describes her: Wisdom, says the wise king, is more moving than any motion, she passeth through all things by reason of her pureness. For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore, can no defiled thing fall into her; for she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness. And, being but one, she can do all things, and, remaining in herself, she maketh all things new; and in all ages entering into holy souls, she maketh them friends of God and prophets, for God loveth none but him that dwelleth with Wisdom; for she is more beautiful than the sun and above all the order of the stars; being compared with the light, she is found before it, for after this cometh night; but vice shall not prevail against Wisdom; and if riches be a possession to be desired in this life, what is richer than wisdom which worketh al things? For she is privy to the mysteries of the knowledge of God and a lover of His works (42). Assuredly, then, is it not our duty and best interest to learn the way, and seek to know every condition of this proffered alliance, since we are not destitute either of rational ground or precedent, nor is this the only place in Scripture where we have a promise with Wisdom of more substantial fruits? But as