Mosaic Miracles and Pantheism

In the miracles of Moses, there is a remarkable intermingling of acts, / which we should now-a-days call simply providential, with such as we should / still call miraculous. The passing of the Jordan, in the 3d chapter of the / book of Joshua, is perhaps the purest and sheerest miracle recorded in the / Bible; it seems to have been wrought for the miracle's sake, and so thereby / to show to the Jews -- the descendants of those who had come out of Egypt -- / that the _same_ God who had appeared to their fathers, and who had by / miracles, in many respects providential only, preserved them in the / wilderness, was _their_ God also. The manna and quails were ordinary / provisions of Providence, rendered miraculous by certain laws and qualities / annexed to them in the particular instance. The passage of the Red Sea was / effected by a strong wind, which, we are told, drove hack the waters; and / so on. But then, again, the death of the first-born was purely miraculous. / Hence, then, both Jews and Egyptians might take occasion to learn, that it / was _one and the same God_ who interfered specially, and who governed all / generally.

Take away the first verse of the hook of Genesis, and then what immediately / follows is an exact history or sketch of Pantheism. Pantheism was taught in / the mysteries of Greece; of which the Samothracian or Cabeiric were / probably the purest and the most ancient.