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turning, and remaining for some closely include (it, that we cannot time withio the Organ, which we but mentally separate from fit, have sometimes fancy'd did not and that rather precisively with a so much as arise from an over-ten Metapbysical precision, than Nefion of the optick Nerve, by gatively.
Thus Blindness may wbich .fomc perhaps would solve bave, and often has something it as from some accidental Chymi positive that causes it, ard which cal Preparation of Nature, like one may almost call the very Form that we have already mentioned. of it, as the Gutt a-Serena, or
Q. Whether Darkness be a Drop-Serene, as Mr. Milton expositive Being, or a meer Privation perimentally calls it, not to add a of Light
Shot, a blow, or several other ACA. Aristotle is juftly blam'd, cidents, because only Transient, even by those who have otherwise and rather the cause of blindness a great and a just esteem for him, than the thing it self, as indeed is for making Privation a Principle, the former, tho' much more for what do we mean by a Prin intimately united with it, and edgciple of any thing, but that of ing as far into the Ellence of it as which 'tis compounded, and he is possible for a Being into no Bemay almost as well make Negation ing. So in Darkness
, in which such, as Privation; only one is at seems to be both a Logical and tributed to a Subject incapable of Physical privation into different receiving such or such a Form as Senses, as it notes the absence of Negation of sight to a Stone, the a future Form, Light, which other to a capable subject, tho will be in the air as soon as Day either not yet induc'd into it, or returns, 'tis Physical, as the abafter 'tisso, separated from it, as fence of the fame Form confiderblindness in one who either based as past, when the Sun is set, formerly seen, or has a natural 'tis rather Logical. But there has Power of seeing, tho' the A&t, it been Darkness something more may be, some ways obstructed. positive than 'tis in either of tiresc Now this Privation is not known considerations, though that, we by the Senses, by which nothing confess, supernatural, and, if you can be known but a positive and please, a Transcendential Darkreal Being. But Darkness is not nefs, as perhaps that was at the perceiv'd truly and positively, but the Death of our Saviour. And only Negatively, as the Intelleet as we are ascertained from Scripcollects that there is a want of ture of that of Egypt, of which Light because the Sight, when the Author of the Book of Wirrightly dispos'd, can perceive now dom, Cap. 17. v. 14. Says, thing. We don't deny but Pri. “ That it came upon them from vation does oftentimes connote the bottom of inevitable Hell, some real Being, both in Meta “ an Image of that Darkness Physical and Logical Privation, as
" which should afterwards receive well as Physical: Thus Evil, which " them. Where Mr. Cowley had is privation of Good, does yet of that noble bint in his Plagues of tentimes include some A&tion, Egypt, wherein he fancies, " That which must be positive, and so " the Darkness of Hell below,
" which is called utter Darkness, his own incomparable Verse, (one
Where the old Mother Night does grow,
* Privation's empty Name;
They with a solid Cloud
All Heavens Eclipsed Face did shrowd;
Q: 3. Does it not look furpis, it cost the Men of Betbloemesla ciously that Moses, at the giving very dear for looking where they of bis Law to the Jews, would not had nothing to do. All which Juffer any of them to come near was designed to teach the Jews the Mount, but placed Barriers what Purity and Holiness, both of round it, and charged them on Body and Mind, God required of pain of Death not to touch it, them. or approach it; adding as a Rea Q. I find in the 12 Chap. of jon, left any of the People pould Heb. the Author of it affirming break through to gaze, &c. that when Moses gave the Law,
A. The visible and undeniable be said to the People “ 1 ex. Hand of God in all those great ceedingly fear and quake. And worriers which Mofes had before in another place Jannes and Jamwrought in the fight of the Chil. bres, are mentioned as the Magi. dren of Israel, as well as the glorious tians which resisted him. Neither appearance of God himself on the of which I can discover in the Mount, in such a manner as could Old Testament. Pray, whence not be deceit, in the Presence of so
account of these many hundreds of thousands, matters, and how all I be alcould certainly leave no room for sured of the Truth of them? the least fufpition of Practice and A. None can think that ail the Imposition on the People in the accidents which happened to Israel forementioned Instance. That from the time of their going into Huiy Ground was distinguished Egypt to the sealing the Prophets, from prophane in such a manner as and ceasing of such immediate In'twas lawful for some to approach, spiration, were committed to and not for others, and even those writing and many considerable who might, not unless in a more passages might be, and doubtless devout posture and temper than at were handed down by Tradition other times, we see in the whole among them; and a very learned Old Testament, and know that person of our Church takes both
these to be of that Nature, as well because, if we are not extremely as Enoeb's Prophecy, and the Di- mistaken, as much is expressed in fpute of Michael and the Devil the Old Testament, for we find in concerning the Body of Mofes. Exod. 19. 46.
“ 'Tis said all In the latter, that of Fannes and the People that were in the Fambres, this may hold; but we Camp trembled ;' and again, humbly conceive there's no need where 'tis said in our Translation, on't in the former : There being and in the Hebrew, (as well as infrequent mention in the Jewish deed all other except the Arabic, Writers of these two Persons, as and that we are about to quote) chief of the Egyptian Magitians,
at the end of v. 18, The whole though their Names sometimes a
“ Mount quaked greatly, the 70 little altered. In the Babyloniso read “ The whole People quaked Talmud they are ftiled Johanne , greatly, having it seems read and Namre; and 'tis added that [kol Ha-am, for kol Ha-har.] And they said to Moses in the Proverb. the very word opodpa is used by “ Affers tu stramen in Afraim. them, which expresses (exceedingThou workest wonders here in ly) more fully than 'tis in the ApoEgypt, which is so full of Magi: ftles Writings, where 'tis only intians already. In Fonathan's Chald. cluded in the words, spoof and Paraphrase, they are called Fanis po tveguo. But still what's all and Jambris. In the Talmud 70 this to Moses his saying, he did channe and Mambre, In Vit. Mo- himself exceedingly fear and fis, fane and Mambre: In Lib. quake:We think a great deal, for if Zochar, Jones and Jambres; in he writ the Book of Exodus, which another of their Books Fonos and we know no good Men that Jambros, and in one of them John doubt, and he says therein, as he and Ambrose : They were, it does, that all the People that was · seems, lo famous, that they are in the Camp trembled; and amentioned in Heathen Authors, gain, that all the People were Numenius, Artaban, and others. afraid, even to stupefaction, And some old Writers affirm, that Eesnas é nads, and he himthey were both drown'd with Pha- felf was in the Camp, and one of raoh in the Red-Sea, and a Keno- the People, then he says, we think, taph, or empty Honorary Sepul- as fairly as can be, that he himself chre, afterwards erected for them: did fear and quake, as the ApoHowever, there's no doubt but itle affirms of him. there was such Men, and such were Q. How what Pasage in Genetheir Names, otherwise they had fis, concerning the Spirit of God not been recorded, the Holy Spi- moving upon the Face of the Warit of God being as infallible in ters, is to be understood the Writers of the New Testament, A. We are apt to believe in a as he was before in them of the much higher and nobler Sense than Old.
many wou'd be willing to underFor that of Mofes faying, I ex- stand it ; not for a mighty Wind, ceedingly Fear and Quake, there or the Power and Energy of Alis not, we think, any need of flying mighty God, not so much as per. to the same Tradition to explain it; Sonally distinct from the Father.
But for the Third Person in the , any Angel, or Spirit, any imma. glorious and undivided Trinity, terial Substance, or Inspiration) who by this Incubation of Matter this Spirit, as he tells them, they reconcild the jarring Elements, cou'd not deny to be God, and and dispos’d’ein into that beauti- yet diftinct from the Father, beful and regular Frame of things, cause proceeding from him, and which we call the World. For as sent by him : And it's certain, that all the Three Infinite Persons were several of their very ancient Wriconcern'd in the great Work of the ters, some of them they tell you Redemption of the World, so were long before our Saviour's time, da they in its first Creation. The plainly enough affert a Trinity in Father sent the Son, as the Son the Divine Essence, as we may the Holy Spirit. The Father perhaps hereafter have occafion to worke by the Son, as he again by aprove, and many Expreffions, by the Spirit. Christ was quickend which the Son and Holy Spirit are by the Spirit, and yet rais'd from set forth to us in Holy Scriptures, the Dead by the Glory of the Fa are to be found in their Sephiroth, ther, tho' at the same time he as well as other parts of their ca. bimself had Power to take up his bala. But it fhall suffice at present own Life again, as he had to lay it to close this Head with Authorities down. But here are two words from their Lib. Zohar, Baal-Hatto be consider'd, and the Sense of turim, and others, who unani'em to be made good which we mously and exprelly affirm, that have asserted to 'em. The Spirit, “ this Spirit which moved on the and this sort of Motion or Incuba “ Face of the Waters, was the Spie tion just mentiun'd. For the lat "rit of the Messias ; agreeable ter, Incubation is the very Word to the main Scope both of the Old usd by one very ancient Transla and New Testament. That God tion. The Hebrew n9n70 is made the World by his VVord, by very fignificant, and implies fre. his Son, and by his VVisdom. quent and swift Motions. The
Q. Pray your Opinion, wheVulgar is only ferebatur, the Sether or no, as some learned Men venty a little stronger, encépeto, affirm, all Learning came at first hover'd over the Water. The from the Jews, and Eastern NaChalde- Insufflabat. The Perfi tions?
all which are included in A. That all Learning came from the Interpretation already given, the Eastern Nutions, is as plain as as they all confirm it. For.che that the World was first peopled Word Spirit, it has been under from that part, agreeable to the ftood by Christians, Jews, and laid Writings. But there are seveHeathens, for Holy Spirit, which ral Nations who rival the Jews in inight easily be put beyond Que these Matters. The Ægyprians, Ition; we hill only instance in the Phænicians, and the Chaldefo:ne of the Jewish Writers, who, ans: For the Chaldeans and Phe. as Grotius in his Notes on de Veri..nicians, we have but very impertat. did certainly own a Holy Spi- fect and suspected Accounts, or ris that spake by the Prophets, (all rather Fragments of their Hiltory. but the Sadducees, who deny d 'Tis true we have more of the A
gyptians, such as 'tis, but misera were committed the Oracles of ble Stuff, if Josephus has fairly re God, were design'd by him as a presented Appion and Manerbon: fort of a Repository of the ancient We mention not the Chinese, bc-Tradition and Customs of the Holy cause they seem to have had little Patriarcbs, or the Noachide, beor no Intercourse with the rest of fore they fell into Idolatries, as the World since the Flood, after well as of all Reveald Religion, the first peopling of the World, which it seems soon grew necessary whereof they still preserve a clear to the World, otherwise it had ne. Tradition. Now, as to the Jews, ver been given by him who does we think it cannot with Truth be nothing in vain; thence we find affirm'd, that all Learning came leveral Notions and Customs afrom them to the rest of the World; mong the Heathen, which probabut this we think may be affirm'd, bly they had from the Patriarchs and made out, that there are none of which more anon) but when of the Moouments of Antiquity, these were almost out among in any of the Nations on this side them, when the Works of the the World ; nay, take in the very Law themselves, as first written · Indian Brachman's and Gymnoso in their Hearts, tho also taught
bifts, which have not many plain by Tradition, as the Worja of and visible Footsteps of the Jewish one God, Moral Duties, and the History and Learning. So that like, were in danger of being quite. a very ingenious Person had migh- obliterated and forgotten; it seems tily forgot himself, when he was agreeable to the Wisdom and so intense on his own ii.defensible Goodness of God, to chuse out, Hypothesis, as to affirm the Jews and pale in, as it were, the Nation had no Learning amongst them, of the Jews, from the Wild Com. their very History only broken Pie mon of the Heathen World, that ces of old Mythology, for which the latter might go to School again none thought it worth the while to to the former, and recover what go amongst them, when within a they had forgotten. Nor was there few Pages he owns that Pythago ever any Nation in the World aras travell’d thither for that very mong whom things of this Nature reason, and cou'd not be ignorant cou'd be better preserv'd: They how highly the Wisdom of the were always a separate People, eFews has been celebrated by many ven in Egypt, they liv'd a long of the ancient Heathen Writers. while after the Simple, Primitive, We profess we are as willing to di- Patriarchal way. It's thought veft our felves of prejudice as we some of the Post diuivian Patrican, in this Matter ; and shall give archs liv'd a long time amongst our own Sense of the thing, it may 'em, Shem particularly, whoin be after some Thoughts concern many think the same with Melchiing it, tho' submitting all to the zedek; however the Names of Judgment of the Pinus and the Shem, and of Eber too, were it Learned Reader. Now the Notion reems at least as low as Abrabam's that we have sometime since fram'd time, very famous and renown'd of these things, is, That the Law in those Parts; otherwise we shou'd and Nation of the Fer's, to whom hardly find 'em both united in the