c. xviii. 18, &c.) was the poetic form, the veil, of the
Prophet's meaning. And a most sublime meaning it was. Mr. Oxlee should
recollect that the forms and personages of visions are all and always
symbolical.
Ib. pp. 39-40.
It will not avail us much, however, to have established their
incorporeity or spirituality, if what R. Moses affirms be true * * *.
This impious paradox * *. Swayed, however, by the authority of so
great a man, even R. David Kimchi has dilapsed into the same error,
&c.
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
Linnaeus 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 * *.
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