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THREE:The monotheism of the Jehovist religion would seem to have marked it out as the natural faith of a universal empire. Yet, strange to say, it was not by this element of Judaism that proselytes were most attracted. Our authorities are unanimous in speaking of the sabbath-observance as the most distinguishing trait of the Jews themselves, and the point in which they were most scrupulously imitated by their adherents; while the duty of contributing to the maintenance of the temple apparently stood next in popular estimation. But if this be true, it follows that the liberation of the spiritualistic element in Judaism from its ceremonial husk was a less essential condition to the success of Christianity than some have supposed. What the world objected to in Judaism was not its concrete, historical, practical side, but its exclusiveness, and the hatred for other nations which it was supposed to breed. What the new converts wished was to take the place of the Jews, to supersede them in the divine favour, not to improve on their law. It was useless to tell them that they were under no obligation to observe the sabbath, when the institu219tion of a day of rest was precisely what most fascinated them in the history of God��s relations with his chosen people. And it was equally useless to tell them that the hour had come when the Father should not be worshipped any more at Jerusalem but everywhere in spirit and in truth, when Jerusalem had become irrevocably associated in their minds with the establishment of a divine kingdom on this earth. Thus, while the religion of the Middle Ages reached its intensest expression in armed pilgrimages to Palestine, the religion of modern Puritanism has embodied itself by preference in the observance of what it still delights to call the sabbath.Such were the �� priori elements which a historical synthesis had prepared to satisfy the want of a metaphysical Absolute. Let us now see what result would follow when the newly-recovered idea of space was subjected to a metaphysical analysis. Extension is both one and infinite. No particular area can be conceived apart from the whole which both contains and explains it. Again, extension is absolutely homogeneous; to whatever distance we may travel in imagination there will still be the same repetition of similar parts. But space, with the Cartesians, meant more than a simple juxtaposition of parts; having been made the essence of matter, it was invested with mechanical as well as with geometrical properties. The bodies into which it resolved itself were conceived as moving, and as communicating their movement to one another through an unbroken chain of causation in which each constituted a single link, determining and determined by the rest; so that, here also, each part was explained by reference to an infinite whole, reproducing its essence, while exempt from the condition of circumscribed existence. We can understand, then, that when the necessity of accounting for extension itself once became felt, the natural solution would be to conceive it as holding the same relation to some greater whole which its own subdivisions held to their sum total; in other words it should be at once a part, an emanation, and an image of the ultimate reality. This is, in fact, very nearly the relation which Matter holds to the One in the Neo-Platonic system. And we know that with Plotinus Matter is almost the same as infinite Extension.

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