great and essential principles which are the foundation and support of our religion.

This appears to me a proper opportunity to elucidate the above important principle; which, however, it is impossible to do,unless we previously enumerate the means by which the pretensions of any prophet can be legitimated. For this, too, is an important principle; the want of due acquaintance with which has misled multitudes of human beings,; and even those few who are gifted with greater penetration and reflection, and who refuse to allow the claims of any prophet, unless he works wonders, such as those of our teacher Moses, of blessed memory, or controls the ordinary course of nature, like Elijah, of happy memory, when he restored to life the son of the widow, (1 Kings xvii. 22,) or any one of the miracles performed by Elisha. (Peace be with him!) But in reality, this is not essential to a prophet. For all the wonders wrought by Elijah, Elisha, or any of the prophets, were not intended for the purpose of confirming the truth of their prophetic mission, as this was already previously acknowledged; but those which they performed were according to what their occasions required and as they were in close and intimate communication with the Deity, he performed their desire, as he has assured the just, "Thou shalt pronounce thy decree, and he will confirm it unto thee." xxii. 28.) But what really establishes the claims of the prophet we shall hereafter elucidate. We will, however, in the first instance, offer our remarks on prophecy generally, whether it be delivered in the name and authority of idolatrous worship or in that of the One true God.

(Job

The first is properly classed under two heads, 1. If a prophet should arise who asserts, "Such a constellation has inspired me and commanded me to worship it in such a manner, or has said, 'Adore me as I direct, and I will answer thee:"" Or if the Prophet exhorts mankind to

worship any image or idol, and asserts that this idol has directed how its worship is to be performed, and that the prophet should issue certain commands in its name, respecting any purpose whatever, as was done by the prophets of Baal and those of the Groves. (1 Kings xviii.) 2. If the prophet asserts that the word of God came to him, and commanded the worship of any idol, or to exorcise the astral influences, and that he should proclaim the rites and ceremonies thereto required,—as the law predicts in Deuteronomy xiii. 1;-this likewise is considered as a prophecy, in the name and authority of idols. For, whether the prophet asserts that he is commanded either by the idol, or by the Deity, that idols should be worshipped the aim of his prophecy remains the same. And if two witnesses attest that any man has been guilty of this crime of idolatrous prophecy in either of the two ways we have stated above, his punishment, according to law, is death by strangulation, as it is commanded, "Such prophet or dreamer of dreams shall be put to death." (Deuteronomy xiii. 5.) Nor is it needful_in such a case to investigate by what means the authority of his prophecy is to be confirmed. We require neither sign nor miracle to be convinced. And if he actually performs wonders the like of which we never heard, in order to prove his prophetic mission, his doom remains unalterable,- he must be put to death, without any regard being had to the miracles he has wrought;-for these take place because (as the law says) "the Lord your God proveth you," (Deut. xiii. 3,)-particularly as the opposition of reason denies the evidence of his wonders more strongly than the exercise of our visual powers confirms them; as the most perfect evidence that can be propounded to our reason is the fact that worship or adoration is due, solely, to the One First Cause who gave existence to all be ings, and who alone is all perfect.

120

CHAPTER X.

دو

WHATEVER is distinct in itself, and separate from other things, may have the word “One” applied to it. Thus we say, one people: " as the individuals composing this people are separate from others by means of some peculiarity which forms them into a distinct body: As, for instance, the Arabs by their religion; the Negroes, by their colour; and generally, all nations, by means of their language. The word " one is likewise used to denote what is peculiar to the individual: As, for instance, "Reuben or Simeon is the only ONE of the human species." "The man or the horse is the only ONE among animals." When the word is used, as in the last two examples, it denotes that the individual mentioned is possessed of some distinction peculiar only to itself. Therefore the application is more just, when it is said, "Reuben is one," (although he is composed of several members, the variety of which is visible,) than when we speak of the Arabs as 66 one people." The justness of the application increases, when we speak of one member belonging to Reuben; although such member is composed of various materials because it is difficult for the senses to separate these materials. The strictness of the application increases when we say, "One pure element." This the senses cannot solve into matter and form; which composition is assigned to it by reason only. Still more true is the expression, when applied to a superficies, whichtruth increases when we say, "One line," as this is a simple extension, without any addition either in reality or in idea; and is therefore more strictly an unit than the pure element in which matter and form may be severed by reason, or the superficies which is composed of length and breadth. Accordingly, the line is distinct from all other objects, and has no community with any. Still the line is not a perfect unity. because it may be either straight or a curve; these can be divided and

subdivided; and each part would still constitute a line. Its claim to be an absolute unit are therefore surpassed by those of the point; as this cannot be divided either in deed or thought, is distinct from all other objects, and has no community with any, except in as far as it must rest on something. Thus the point is not an abstract unity; it must therefore yield to the numerical One, which rests on nothing, and has no community with any other object whatsoever. Its existence, however, is not real, but only ideal ; and in idea we can represent to ourselves a collection of such units, as it is the property of numbers to be composed of such. Thus the numerical one is not a real unity: So that no other real, abstract, and absolute unity can be found throughout the universe, except GoD, to whom the word ONE can with the strictest justice and truth be applied. He is alone, and unequalled in every respect: So that no other being has the slightest community with Him, even in the appellation Being; as we have already proved the impossibility of two or more beings, each possessing inherent, absolute, and unconditional existence. Nor is it possible to imagine two or more beings otherwise than one as the Producer, and all the rest as his products.

Having thus proved, that the appellation "One" does really and truly appertain to that Being only who, in every respect, has no community with all other beings, and is infinitely beyond the semblance of equality with any of them; and having moreover demonstrated, by evidence the most conclusive, that He whose existence is inherent, absolute, and unconditional can neither have any equal, nor the most remote community with any other object whatsoever; it clearly follows that the unity which we assign to the Deity is negative only; and is not at all positive, as it means, that none other is equal to, or co-essential with, Him. Consequently, unity

As

ALL beings are either such whose being is essential in itself, or such others whose being is, composite. Those of the latter order are all accidental. Those of the first order form three divisions or classes: 1. Material. These are the lowest in degree. 2. Intellects, or separate intelligences, who have no connexion whatever with matter. The medium between these two extremes is formed by, 3. Souls, who have some connexion with matter. They receive impression and effect from intellect, and bestow it on matter; they consequently occupy the central rank between the inferior or matter, and the superior or intellect. thus there is a great diversity of beings, whose numbers and varieties are evident, it behoves us to explain how the First Cause (who, as we have already, and to the full satisfaction of our readers, demonstrated, is absolute and simple UNITY in the strictest sense of the word,) can produce a plurality, as it is a standing axiom that from one proceeds one. Many opinions have been held on this subject, some of them cabbalistical, others adopted by the Arab sages, and some of the wise men of our own nation. In order to give and elucidate our own opinion, we will preface our inquiry with some remarks on angels.

*

CHAPTER XII.

CONCERNING the essence of angels various opinions are entertained by

The author here enters fully into the cabbalistical system; but as it is chiefly a recapitulation of what we have already given under that head, we omit it, and refer our readers to page 50.

philosophers and sage divines, though all conjointly agree in their existence. Philosophers maintain, that as angels are solely intellectual, no plurality can be assigned to them; as beings that are immaterial, and not distinguished by outward form, cannot be said to be plural: For the variety of beings is caused either by the difference of matter, however subtile, or by that of form. Hence they conclude, that plurality amongst angels is caused by the fact that one is a producer, and another is a product. And, according to their assertion, some of our Rabbies likewise incline towards this opinion, and assert that the numbers of angels are equal to that of the astral orbits : And as the number of those orbits, as far as our observations extend, is either forty-nine or fifty, the number of angels must be the same. Such, they maintain, was the opinion of the Talmudists when they asserted that fifty degrees of understanding were created; all of which were imparted to Moses, except one only, as it is written, "Thou hast made him a little less than the angels;" (Psalm viii. 5;) and they called them 66 degrees of understanding," as each forms a distinct perception. But this opinion cannot have been that of our Rabbies of blessed memory, as it is directly contrary to the meaning of Holy Writ: For were these opinions correct, the consequence would be, that angels who are sent on missions to different men, have no real existence, save in the imagination of such men. Whereas, according to the sacred Scriptures, numbers of angels really exist; as our Rabbies said when they expounded the passage: "The chariots of God are many myriads, thousands of angels." (Psalm lxviii, 17.) And again: 66 "Thousands thousands ministered unto him, and ten thousand times ten thousand stood before him." (Daniel vii. 10.) Thus, likewise, we find that angels, whose existence is real, are sent to different men; as, "He shall give his angels the charge over thee, to in all thy ways." guard thee (Psalm xci. 11.) "The man Gabriel, whom I had seen in the vision, being caused to fly swiftly,

touched me about the time of the evening oblation." (Daniel ix. 11.) "None holdeth with me in these things but Michael your prince." (Daniel ix. 21.) These different quotations prove, that angels are numerous, and that those sent to men have a real existence; and accordingly these opinions have been embraced by all systems of faith. And, to account for the variety of these intellectual and immaterial beings, we say that the distinction between them is caused by the different degrees of understanding they have attained respecting the Divine attributes, without any necessity for their being producer and produced of and by each other. Accordingly the epithet "intellectual " appertains to them all collectively; whereas each one is distinct through the degree of his attainments. This does not assume any plurality in their individual essence; for beings in general are either such as are composed of what is theirs collectively, and what is their peculiar distinction, as is the case with man, composed of life and intellect, (thus he is really composite and really distinct,) or such who are only called composite" without really being as colour, which expression is composed of seeing and what is seen, and becomes distinct through the former, (seeing,) but which, however, forms no plurality in the essence of the colour. In like manner, although the expression by which the separate intelligences called angels are denoted, implies composition, yet their essence is not composite; as even those philosophers, whose opinions we combat, must confess, that, although angels be not producer and produced, there yet may be a distinction between them in consequence of their various agencies. We are therefore justified in maintaining, that the distinction of their respective individualities consists in the greater or less degree they have attained of acquaintance with the Divine attributes, and according to which they are either superior or inferior, and vary in their powers and agency. For as the ruler of a state appoints various officers, whose rank and power differ accord

so;

ing to their capabilities; thus likewise the Holy One (blessed be HE!) has assigned to each of the angels his sphere of action according to the extent of his knowledge of the Divine attributes. And as these attributes are manifold and infinite, the necessary consequence is, that these angels or separate intelligences must be very numerous and various, according to the degrees of knowledge they have attained, and of power that are confided to them, (without the necessity of their being producers and produced of and by each other,) although there is no plurality in their essence, and they are produced by the great First Cause, which is absolute UNITY. This is our opinion: it is the true one, in accordance with the sacred Scriptures, and with the researches of reason, as we shall fully illustrate.

CHAPTER XIII.

NUMEROUS and various effects are owing to one of three causes : 1. Variety of the powers which are actively employed: As, for instance, the effects produced by us through the power of love vary from those produced through the force of anger. 2. The variety of the objects submitted to the agency of one power: As, for instance, fire, which dissolves resin, and condenses salt. 3. The variety of the instruments by means of which the active power operates : As, for instance, the needle with which the tailor sews, and the scissors with which he cuts. These three different causes, however, to which the diversity of effects may be traced, cannot occasion the variety of effects which are produced by the Deity. For He (blessed be HE!) is an absolute unity; there is no plurality of powers in him; no variety in the objects submitted to the agency of his power, and no diversity of the instruments by means of which he operated. It may be said that one other cause yet remains by which we may account for the plurality and variety of his productions; namely, a progressive medium. As if first one was produced, by means of whom another was called into existence; and so on in similar progression. If this be not the case, the question is