ions, than Mr. Oxlee. I confess that till the light of the
twofoldness of the Christian Church dawned on my mind, the study of the
history and literature of the Church during the first three or four
centuries infected me with a spirit of doubt and disgust which required
a frequent recurrence to the writings of John and Paul to preserve me
whole in the Faith.

Prop. I. ch. i. p. 16.

The truth of the doctrine is vehemently insisted on, in a variety of
places, by the great R. Moses ben Maimon; who founds upon it the unity
of the Godhead, and ranks it among the fundamental articles of the
Jewish religion. Thus in his celebrated Letter to the Jews of
Marseilles he observes, &c.

But what is obtained by quotations from Maimonides more than from
Alexander Hales, or any other Schoolman of the same age? The metaphysics
of the learned Jew are derived from the same source, namely, Aristotle;
and his object was the same, as that of the Christian Schoolmen, namely,
to systematize the religion he professed on the form and in the
principles of the Aristotelian philosophy.

By the by, it is a serious defect in Mr. Oxlee's work, that he does not
give the age of the writers whom he cites. He cannot have expected all
his readers to be as learned as himself.

Ib. ch. iii. p. 26.

Mr. Oxlee seems too much inclined to identify the Rabbinical
interpretations of Scripture texts with their true sense; when in
reality the Rabbis themselves not seldom used those interpretations as a
convenient and popular mode of conveying their own philosophic opinions.
Neither have I been able to admire the logic so general among the
divines of both Churches, according to which if one, two, or perhaps
three sentences in any one of the Canonical books appear to declare a
given doctrine, all assertions of a different character must have been
meant to be taken metaphorically.

Ib. p. 26-7.

The Prophet Isaiah, too, clearly inculcates the spirituality of the
Godhead in the following declaration: 'But Egypt is man, and not God:
and their horses flesh, and not spirit'. (c. xxxi. 3.) * * *. In the
former member the Prophet declares that Egypt was man, and not God;
and then in terms of strict opposition enforces the sentiment by
adding, that their cavalry was flesh, and not spirit; which is just as
if he had said: 'But Egypt, which has horses in war, is only a man,
that is, flesh, and not God, who is spirit'.

Assuredly this