To what purpose then are the crude metaphysics of these later Rabbis brought forward, differing as they do in no other respect from the theological 'dicta' of the Schoolmen, but that they are written in a sort of Hebrew. I am far from denying that an interpreter of the Scriptures may derive important aids from the Jewish commentators: Aben Ezra, (about 1150) especially, was a truly great man. But of this I am certain, that he only will be benefited who can look down upon their works, whilst studying them;--that is, he must thoroughly understand their weaknesses, superstitions, and rabid appetite for the marvellous and the monstrous; and then read them as an enlightened chemist of the present day would read the writings of the old alchemists, or as a Linnæus might peruse the works of Pliny and Aldrovandus. If he can do this, well;--if not, he will line his skull with cobwebs. Ib. pp. 40, 41. But how, I would ask, is this position to be defended? Surely not by contradicting almost every part of the inspired volumes, in which such frequent mention occurs of different and distinct angels appearing to the Patriarchs and Prophets, sometimes in groups, and sometimes in limited numbers * *. It is, indeed, so wholly repugnant to the general tenor of the Sacred Writings, and so abhorrent from the piety of both Jew and Christian, that the learned author himself, either forgetting what he had before advanced, or else postponing his philosophy to his religion, has absolutely maintained the contrary in his explication of the Cherubim, &c. I am so far from agreeing with Mr. Oxlee on these points, that I not only doubt whether before the Captivity any fair proof of the existence of Angels, in the present sense, can be produced from the inspired Scriptures,--but think also that a strong argument for the divinity of Christ, and for his presence to the Patriarchs and under the Law, rests on the contrary, namely, that the Seraphim were images no less symbolical than the Cherubim. Surely it is not presuming too much of a Clergyman of the Church of England to expect that he would measure the importance of a theological tenet by its bearings on our moral and spiritual duties, by its practical tendencies. What is it to us whether Angels are the spirits of just men made perfect, or a distinct class of moral and rational creatures? Augustine has well and wisely observed that reason recognizes only three essential kinds;--God, man, beast. Try as long as you will, you can never make an Angel anything but a man with wings on his shoulders. Ib. ch. III. p. 58. But this deficiency in the Mosaic account of the creation is amply supplied by early tradition, which inculcates not only that the angels were created, but that they were created, either on the second day, according to R. Jochanan, or on the fifth, according to R. Chanania.