which Divine inspiration is imparted. For the prediction of future events is merely the test by which thy prophets are to approve themselves as the messengers of thy God, that they may gain and command perfect credence. Accordingly we find, that the principal object of the prophets was, to exhort the nation to obey the law and its commandments: For the Divine inspiration was afforded to these prophets, in order that they might teach mankind how to attain that perfection of their purpose which results from doing that which is acceptable to the Deity; but not merely to make known to man those events which are hidden in the womb of futurity.

:

Predictions rendered by exorcists are the results of an ardent imagination, heated and exalted by means of certain ceremonies and performances. But such is not the case with the prophets of the Lord. It is true, that some of our sage philosophers have attempted to prove that prophecy was natural, and the effect of an exalted imagination; being either a kind of dream, or mental vision, to which man becomes disposed by profound study and wisdom. But experience and reason unite to refute such an attempt: The first demonstrates, that no prophecy has ever been pronounced by a philosopher, however sage and learned; but that this gift was mostly limited to the Israelites Consequently this Divine inspiration, or Spirit of prophecy, must be supernatural; as, otherwise, it would not be confined to this particular people, but would be found spread amonst all the nations of the earth. These proofs of experience are confirmed by reason; for those sorcerers, wizards, and exorcists, who heat their imaginations by means of rites and ceremonies, do never propound that which is acceptable to the Deity, as they are under an impure influence. Whereas the true prophets, being supernaturally inspired by the pure and holy emanation of God, can and do teach man that which really and truly promotes the perfection of his purpose for which he was created. The predictions which are pronounced by soothsayers and astro

for,

logers are sometimes true, and sometimes false; which is owing to two causes: 1. Because imagination generally creates that which is not, and mixes it up with that which is. 2. Because Divine Providence may and does alter the course of events according to his own counsels, which no other power can penetrate. Thus these prognosticators cannot avoid predicting that which comes not to pass. As the prophet says, "Let now arise, and aid thee, the astrologers, the star-gazers, and monthly prognosticators of what they (the months) will produce unto thee." (Isaiah xlvii. 13.) On the latter part of this verse our Rabbies reinarked: "Of what they produce, not all that they produce; owing to one or other of the two causes we have stated above, it is alike impossible that all they predict should be true, as that they should predict all that comes to pass. But the prophet of the Lord, whose inspiration emanates from the Holy One (blessed be HE!) cannot by any possibility predict that which is untrue: As Holy Writ testifies of Samuel: "Of all his words none fell to the ground; and all Israel, from Dan unto Beer-sheba, knew that Samuel was accredited to be a prophet unto the Lord." (1 Samuel iii. 20.) The reality of his prophetic mission and character was approved by the fact, that all his words, without any exception, became verified, which never can be the case with the predictions of wizards, augurs, and the like.

To this difference Balaam alludes

when he says, For there is no witchcraft in Jacob, or sorcery_in Israel in due time it is told to Jacob, and to Israel what God hath done." (Num. xxiii. 27.) Do not think that the prosperity which is promised to the Israelites may be altered, like any other occurrence resulting from the natural course of events. Any such alteration is impossible: For their welfare does not rest on the prognostication of wizard or sorcerer, but on that of pure prophecy, inspired by the Deity to foretel his immutable resolves. From all that we have here stated, it becomes evident that all attempts of

human reason to force itself into the counsels of the Deity are vain, and either the juggling tricks of an heat ed imagination, or the foul efflux of impure spirits. This Divine inspiration is a free and supernatural gift, imparted by the Deity for the purpose of making known to men that which is acceptable to God, and promotes the perfection of their purpose; a knowledge which they could not possibly attain without the aid of Divine inspiration imparted to one for the benefit of all. This Divine inspiration is a pure emanation from the Deity, and not the result of imagination; but operating on the human mind, either directly or by the intermediate agency of angels, and acquainting man with that which, in the ordinary course of nature, he could not know. This is done either for his own immediate guidance, or for the instruction of others, with the general purpose of leading mankind to felicity and perfection. There are, however, various degrees of prophecy. Some of the prophets receive the inspiration, not directly, but by means of internal visions, working on their mind. Thus, they see objects of terror in their visions, which are more or less clear according to their own mental and moral perfections. One prophet, for instance, saw female apparitions in his vision: "I lifted up my eyes and saw and, behold, two women went forth; the wind agitated their wings, for they had wings like those of a stork," &c. (Zechariah v. 9.) Other prophets saw angels in large and terrific shapes: "His body was like a turquoise, his face like the appearance of lightning, his eyes like burning links, his arms and feet like red hot copper." (Dan. x. 6.) Other and similar visions and apparitions are related by the prophets, which were internal and present to their mind's eye alone. Some of the prophets did not attain a higher degree of inspiration; whilst others, gradually ascending in perfection, received the divine communication directly and without the intermediate aid of visions. This most high degree of prophecy, that of immediate and constant communion with the Deity, was attained by Moses our teacher

peace be with him! Having, in the first instance, become inspired by the vision of an angel in a flame of fire, operating on his inward mind, he subsequently became favoured with the direct communication of the Divine Spirit, free from all visions or apparitions. And though at the first an angel of the Lord appeared to him, yet, subsequently, the Holy One says of him, "Face to face I speak to him, he beholds the presence of the Deity clearly, not darkly in visions." (Num. xii. 8.) Thus the Divine inspiration was directly imparted to him, and therefore his predictions are clear, distinct, and without any obscure or enigmatic parts. This highest degree of prophetic power was likewise imparted to the whole Israelitish nation, when they received the law at Mount Sinai : As Holy Writ declares: "Face to face the Lord spake unto you on the mount out of the midst of the fire." (Deut. v. 4.) As it pleased the Most High, when he gave the law through Moses, to evince his presence and will so clearly and distinctly, as to leave no room whatever for the influence of imagination, of the workings of doubt and suspicion; the highest degree of prophecy,direct communication with the Deity, which in the language of Holy Writ is called "face to face,"-was on this momentous occasion bestowed on them.

CHAPTER IX.

THE following question here presents itself: "As all prophecy emanates from the same source, (the Deity,) and is imparted for the same purpose, (to teach mankind what is acceptable to God,) how comes it that the visions of different prophets, though relating to the same subject, are various? one prophet beholding the presence of the Holy One under one appearance, and another under a different appearance." In reply to this question we state, that the various visions of different prophets, and their diversity of expressions, do not disprove the fact that all their prophecies emanated from the same source, and were imparted for the same purpose For the same cause produces various effects,

according to the divers dispositions of the subjects on which it operates. The same fire which melts wax hardens salt. In like manner the soul, although, according to the unanimous opinion of all philosophers, one and indivisible in its essence, does, nevertheless, evince various effects on different parts of the body subjected to its operations. For these effects on the brain, the liver, and the heart are different and distinct; yet all combine for the same purpose, the preservation of the body. In the various parts of the same body we likewise behold different operations; all of which proves what we before asserted, that one cause can and does produce various effects, through the diversity either of the agents or of the places on which such cause operates. Thus, like wise, the visions of the prophets are different, either through the diversity of the agents by means of whom these visions are imparted, or owing to the variety of disposition peculiar to each prophet; notwithstanding that all these visions flow from the same source and are intended for the same purpose, Accordingly in the Divine reproof addressed to Aaron and Miriam it is said, "If there be amongst you a prophet of the Lord, I make myself known to him in a vision, or speak to him in a dream. Not thus my servant Moses, in all my house he is faithful. Face to face I speak to him, he beholds the presence of the Deity clearly, not darkly in visions.” (Num. xii. 6-8.) Here the Holy One expressly declares that it is He who speaketh to the prophet darkly and in visions, as he speaks to Moses clearly and face to face; which completely and fully proves our position, that although the Divine inspiration, in all cases, emanates from the same source, it nevertheless varies its effects according to the agency employed, or the peculiar disposition of the prophet. We must, therefore, not be surprised when one prophet declares that he saw "the Lord sitting on a high and exalted throne;" that another prophet proclaims that he has seen the Lord like an aged man, in a garment of snowy white; the hair of his head like spotless wool;" whilst another

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In

prophet asserts he has seen "the Lord like unto a man of war;" and many other similar instances. like manner various prophets differently describe the agents, by means of whom the vision was imparted to them. One, as we have already stated, relates of the angel he saw, that his body was like unto a turquoise, &c. To another he appears like a man clothed in linen garments. Whilst a third sees him in a carriage drawn by bay, spotted, and white horses. These diversities are either owing to the dispoition of the prophet, or the medium through which the vision is imparted to him. Our Rabbies have already long ago elucidated this subject in Bereshith Rabbah, chap. iv., where they state,

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6

A certain Čuthi (Heathen) inquired of R. Mier: Is it possible that He, of whom it is said, 1 fill the heavens and the earth, should have spoken to Moses from the midst of the ark of covenant?' R. Mier replied, Bring me a large mirror.' He did so, and the Rabbi said to him, 'Look at thy image reflected in this mirror. It will appear large; but bring me a small mirror, and thy image reflected therein appears small. If thou, made of a material body, canst thus appear large or small according to the medium in which thou art reflected; how much more is it in the power of Him, at whose bidding the universe was created, to assume such size or appearance as he may deem proper!" It seems that this Cuthi intended to assert, that all prophecy does not emanate from God, but is merely the effect of imagination, as was likewise maintained by those philosophers whose opinions we have already quoted. And he supports his assertion by instancing the difference between the immensity of the Godhead which fills all space, and the narrow dimensions of the ark from which God spoke to Moses. The Rabbi, however, refutes his opinion, by proving that diversity is owing to the medium operated upon, and not to the cause which operates; as different mirrors reflect any given figure, large or small, clear or dark, according to their own respective size and quality, although the image reflected still remains the same.

6

Thus no variation or diversity exists in the source of prophecy, but solely in the means selected for its communication. And as an image reflected in a mirror still continues independent of such reflection, so likewise the Most High, whom no human eye can behold, is independent of whatever appearance the Prophet may behold in his vision; for as the reflection of the mirror is not the object reflected, so likewise the vision of the Prophet manifests but a reflection, not the Divine Essence itself. But should the question be put, "How can the vision be a mere reflection, while the prediction it conveys is true?" we reply, that if a man dreams that a person communicates a certain information to him, which he retains and finds correct when awake, although the communicant was unreal, yet the commu

nication was real; so likewise, although the vision which appears to the Prophet is mental only, and has no real and palpable existence, (a fact of which he is perfectly aware,) yet the information that it conveys to him is real and true.

From all that we have hitherto said, it becomes evident, that whatever diversity is apparent in the various visions of different Prophets, it nevertheless remains an indisputable fact, that such diversity is not in the source or purpose of the prophecy, but solely in the means by which, and in the disposition of those to whom, it is imparted; and accordingly our Rabbies say, in the Talmud, (treatise Sanhedrin, folio 89,) 'Though the same subject be imparted to many Prophets, yet no two of them behold the same vision." (To be continued.)

entitled

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Sage?"

The Elders.-He who at all times foresees the result of present undertakings.

Alex.-Who is most truly a Hero? Elders. He who subdues his passions.

Alex.-Who is truly rich?
Elders.-He who is

with little.

contented

Alex.-What ought man to do to live well?

Elders. He must accustom himself to privations.

Alex.-What must man do to shorten the duration of his life?

Elders.-He needs but accustom himself to luxuriousness.

Alex.-What means must man employ to render himself beloved by all?

Elders.-Let him avoid assuming any superiority above others.

Alex.-Do you consider me as

more happy than yourselves, or not?

Elders.-Yes, we do so consider thee, if thou employest thy power to the welfare of mankind.

Alex.-Who is the wisest amongst

you?

Elders. We are perfect equals: This thou canst perceive by the unanimity of our replies.

Alex. What induces you to oppose our religious tenets?

Elders. Their incongruities. Alex.-What is to prevent me from causing you all to be put to death? Elders.-Thy honour. * For though our lives are in thy hands, yet a breach of faith is beyond the power of so great a monarch.

Alexander smiled, and dismissed them richly gifted.

* The King told them, at the commencement of the conversation, freely to state their opinions, and not to fear displeasing him.

אחר מהמה ;בוש

THESE verbs are rendered, in Eng. lish, "to delay, tarry, defer, and linger." The learned author of

defines the Hebrew verbs * גן נעול

thus:, he says, signifies, a delay from choice;", "a delay from accident;" and w), a delay from bashfulness." With humble deference to such great authority on most topics, we may attempt to intimate that this classification does not well accord, unless in a very constrained sense, with the various passages in which these verbs occur. We may, therefore, venture to define them in the following manner: 778, from the preposition 8, "after," denotes "a delay from a want of punctuality," the action not having been performed in due time, although accomplished soon afterwards; and can be rendered, “to defer, or put off." When thou makest a vow,

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This mode of repeating words is not uncommon in the English language; as riff-raff, pell-mell, zig-zag, &c., all expressive of a want of regularity and order. Thus on conveys a want of determination, and is properly translated in the English Bible, "to linger." In the history of Lot it is said, пon”, “He lingered;" (Gen. xix. 16;) not being determined whether he was to believe the warning of the angels or In the history of Joseph we find, nonpon abib ra, Except we had lingered." (Gen. xliii. 10) In various other places this verb expresses lingering, hesitation, &c.

not.

פעל in the conjugation בשש

like w12," to be ashamed," in bp, expresses the longest possible delay, &c., mostly from unexpected causes : As - 1, "they tarried till they were ashamed" of waiting any any longer: (Judges, iii. 25 :)

wwwɔ-'), "that Moses delayed:" (Exod. xxxii. 1 :) Moses staid too long; so the people almost despaired of his returning. This verb occurs but seldom in Scripture, and is understood in the same sense as here explained.

Thou shalt wash the ורחצת קרבו

,מה

rogative pronoun "what," which is here repeated, or doubled, to express a delay from hesitation, or want of determination. This repetition, -, is very common in Hebrew words, expressive of a want of order and regularity: As

It

inward part." (Exod. xxix. 17.) may also be translated, "to bathe: " As, "The daughter of Pharaoh went to bathe on the river side." (Exodus ii. 5.) "a bathing place." (Cant. iv. 2.) But applies only to "a washing of garments," and is mostly fol

found;" OD, from 73, "to entangle: And in nouns we say,

,רחצה Hence