y, to accompany the Book of
Wisdom, if we considered it to be as old as Solomon, or only as the
Son of Sirach. But I consider it to be much later than either, and
actually a work of Philo's. * * The language is very similar to
Philo's; flowing, lively and happy.

How is it possible to have read the short Hebraistic sentences of the
Book of Wisdom, and the long involved periods that characterize the
style of all Philo's known writings, and yet attribute both to one
writer? But indeed I know no instance of assertions made so audaciously,
or of passages misrepresented and even mistranslated so grossly, as in
this work of Whitaker. His system is absolute naked Tritheism.

Ib.

The righteous man is shadowed out by the author with a plain reference
to our Saviour himself. "'Let us lie in wait for the righteous'," &c.

How then could Philo have remained a Jew?

Ib. 2. p. 195.

In all effects that are voluntary, the cause must be prior to the
effect, as the father is to the son in human generation. But in all
that are necessary, the effect must be coeval with the cause; as the
stream is with the fountain, and light with the sun. Had the sun been
eternal in its duration, light would have been co-eternal with it.

A just remark; but it cuts two ways. For these necessary effects are not
really but only logically different or distinct from the cause:--the
rays of the sun are only the sun diffused, and the whole rests on the
sensitive form of material space. Take away the notion of material
space, and the whole distinction perishes.

Chap. IV. 1. p. 266.

Justin accordingly sets himself to shew, that in the beginning, before
all creatures, God generated a certain rational power out of himself.

Is it not monstrous that the Jews having, according to Whitaker, fully
believed a Trinity, one and all, but half a century or less before
Trypho, Justin should never refer to this general faith, never reproach
Trypho with the present opposition to it as a heresy from their own
forefathers, even those who rejected Christ, or rather Jesus as
Christ?--But no!--not a single objection ever strikes Mr. Whitaker, or
appears worthy of an answer. The stupidest become authentic--the most
fantastic abstractions of the Alexandrine dreamers substantial
realities! I confess this book has satisfied me how little erudition
will gain a man now-a-days the reputation of vast learning, if it be
only accompanied with da