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defcending. Not that God, who beforehand knows all things, has Occafion for Informers; but because it is for the Bencfit of us Mortals to have fuch Mediators and Interceffors, that we may have the greater Reverence for the Lord of all things and his chief Potentate, which made us formerly defire a Mediator, Exod. xx. 19.

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Speak thou with us, but let not God Speak with us, left we die." P. 812. Some obferving that the Seafons of the Year are diverfified by the approaching and withdrawing of the Sun, whence Animals, Trees, Fruits are produced and brought to Maturity, they have thought there were no other Gods but the Sun, Moon, and Stars, but had they gone the right Way to Work, they would foon have learned, that as our Senfes are the Minifters of the Mind, fo in like Manner, these Rulers which are the Objects of our Senfes, are Minifters of that Being who falls not under Senfe, being pleased to be ranked in the fecond Place, &c. P. 520. Thou fhalt go to thy Fathers, Gen. xv. 15.-Not to those buried in Chaldean Monuments, but, as fome are of Opinion, to the Sun, Moon, and Stars: For thefe are the Fathers of univerfal Nature. Others interpret this Saying of the archetypal Ideas, intellectual

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and invifible; after whose Pattern or Exemplar is framed the vifible Creation, which are a Manfion proper for the Soul of a wife Man. Others again imagine that the Fathers spoken of, are the four principal Potentates or Powers, of which this World confifts, Earth, Water, Air and Fire: into which every thing is again neceffarily revolved-But the intellectual and celestial Genus of the Soul goes to the purest Ether as to its Father: For this is, as the Antients teach, a fifth, or quint, Effence endued with an orbicular Motion, more excellent than the other four, of which the Heaven and Stars feem to have been made; and as far as we can collect, the human Soul is a Particle of this fifth, or Quint, Effence. P. 1154. Others alfo affirm our Souls to be a Part of the ethereal Nature; and make a Relation between Man and the Ether. P. 90. The one is made of Earth, the other a divine ethereal Ray.It is thereby very fuitable that the Body which is made of Earth should be nourished by fuch Food as the Earth produces: But that the Soul, a Portion of the ethereal Nature, fhould have divine and ctherial Aliment."

Truths are like Propofitions in Trigonometry; if certain Parts be given, they difcover the rest. He has fhewed us that

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the Machine in this World was a Type of what he in Greek calls Oeds, God; he has fhewed us that the Fire at the Orb of the Sun represented, or was like, the Father and Prince of all things; he has fhewed us that a Perfon called the Light, the Son, and the Word, was reprefented by the Light here, and had his Name from it; and that a Perfon called the Spirit was represented by the Spirit here, and had his Name from it. If this Machine be an Exemplar of his Archtype, there must be three, that is, as many in his Archtype as in his Exemplar. If the Exemplar and Archtype be each, or both like the Original, as this, he calls the Exemplar, has three, there muft alfo be three in the Effence. He talks of a Word, and two fupreme Potentates; and makes the Word Creator of all things. He has made Light the Word; did Light form Fire and Spirit? He will not let the Original be either like his Archtype or Exemplar, but be one; but why do I mention Numbers? he made no difference between fingular and plural. I think he gives no Trouble to his God, but only to make his Word for him; and to fay, without any Evidence or Appearance of Truth, that he did make him, is the whole Purport of his Book. If he had made his Word and his two Powers in his

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Archtype equal, that would have been exactly the Trinity of the Heathens; an Intelligence, in Idea, to every material Agent as theirs, in what he calls Ideas, were. I fhall fhew you that he has made further Conceflions, and I fhall make further Ufes of them, and fhew that there was an Archtype of the Perfons in the Effence, &c. exhibited, in Ideas, before this World was created, which he has laboured fo much to deface. And, if that Archtype had not been exhibited in Ideas, before this World was created, 'tis likely the World had never been created. And, if it had been created without that which thofe Ideas reprefented, 'tis likely not a Man in it would have been faved; and, for want of knowing that, he has fpoiled his whole Scheme. And others, in the fame Condition, have taken from him, or at fecond hand. Clark's Definition of his God, in his Attributes, is taken from this. Philo, p. 87. every where as well as always, P. 95. his Emanations, p. 208. (His two created Perfons) most perfect rational Creatures, fuperior to Men, cannot do Evil. The Scheme of making Angels Mediators was taken from him; the Plan of every independent Sect, nay even that of the Quakers, are taken from him; VOL. VI. Wol

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Wollafton's Natural Religion and his are the fame. Woolfton's allegorical Explanations and his are of the fame fort;

Sincerity and his are the fame. He has given us a wilder Account of Ideas than Locke or any body else ever durft give. No old Woman ever told a Story about Spirits haunting Tombs, &c. about Fairies, &c. but the Original is there. From p. 501. Sir Ifaac had his wonderful Difcovery that moft Creatures each had two Feet, &c. "The fame is remarkable in the Members of Animals, particularly Men. For Foot answers to Foot, Hand to Hand, and right to left." And hence, cited above, he had his Description that his God was never pleased nor difpleased. Hence, cited above, Clark had his darling Salutation to every Woman who had a Son; Madam, I hope Master is well; I hope he does not think that he is as old as his Father. He fhould have added; "Madam, you may depend upon what I mean by this; 'tis what every Christian muft believe; I had it out of a Greek Book written by an apoftate Jew; Madam, I cannot read Hebrew; for I was look'd upon fo fit a Man for Business, that before I had time to learn to read the Bible, I was fet to pick out a God fit for our purpose, and to pick out Priests fit for fuch a God, and

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