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of God, as if of another : What therefore shall we say? Why that there is really and truly only one God, and that the Word is abusively or improperly applied to more: Therefore the Holy Scripture distinguishes the true God by an Article, (none here but o) saying, I am the or that God. But it speaks in an abusive Sense, without any Article, when it says, who appeared to thee in the Place of God, adjoining nothing to the Word God. It also calls his most antient Word, God, &c.”— p. 600.-" I subsist and maintain the Nature of all Things that they may be supported on a firm and solid Foundation, namely by my powerful Word or Logos, who is my Vicar General.” p. 365. speaking of the Appearances to Abraham “ He perceived three Images of one Object, or Subject: One of the Thing itself, the other two, as it were, its Shadows; which often happens to People walking in the material Light, where sometimes, whether they be standing or moving, a double Shadow is cast. But you must take care you don't understand Shadows in a proper Sense, when spoke of God; here is an Abuse of the Word used for no other Purpose, but by way of Illustration, the Truth is far otherwise. But to come as near to
the Truth of Things as we can, the middlemost is the Father of all, properly called in Scripture, He who is : On each Side stand the most antient and nearest Powers or Potentates to him who is ; of whom one is called the Creating Potentate, the other the Regal, that God, by whom all Things were made and set in order ; this, the Lord, duc." p. 368.-" He speaks to them not as three, but as one, saying, Lord, bc" p. 226.--" They call this Name the Lord God eternal : Which Appellations mean the Potentates of him who is : Lord, that by which he rules ; God, that by which he is beneficent. Upon which account, holy Mofes, throughout the whole six Days Works, uses the Word God; for this suited the Potentate by which the Creator produced and adorned his Creatures.” (p. 588. “ He shews Jacob a Dream in which the Lord, the Prince of the Angels, stood on the Top of the Ladder.” p. 589. “ The Name of the beneficent Potentate is God; of the Regal, Lordw-which the Mediator understanding, as it seems to me, prays for a wonderful Thing, that the Lord might be made his God; for he would no longer fear him as' à Prince, but love and honour him as one well deserving of him. From these,
and such like Passages of sacred Scripture, does it not behoye Men, who have the Eyes of their Mind sound and perfeet, to look sharp, and see what the inward (or esoteric) Sense is, and to search out the Secrets of Nature, rather than rest on the bare Letter? Though we shut the Eyes of the Mind, and either, through Negligence, will not or cannot see, the ChiefPriest of these holy Things admonishes, and gives us Courage that we do not despair, till he introduces us within the Veil, and, throwing in Light, shews us the most charming Mysteries, which are never seen by profane Men. This indeed is fit to be done.” p. 673. “ To this (the Crown) is prefixed a golden Plate engraved with four Letters, which, they say, signifies the Name of the Elence.” Because they have translated him whom Hagar first called the acting Jehovah, the Angel of Jehovah, though she afterwards calls him Jehovah, without any Addition, he tells you this Story, to prove him to be an Angel, p. 481. “ For Angels, the Servants of God, are looked upon as Gods, by such as are in Distress or Servitude."
He is not willing to let the Idea of the Efence, and the Persons exhibited in this System, be the Archtype ; but he will
have the Names of the Names, the eternal Three, who are called by their Names to be the Archtype, to be in Ideas without Substance, or of another Substance, those to be thc Archtype of these. p. 3. “ For God, when, by divine Prescience, he foresaw, that a beautiful Copy could not be had without a beautiful Original, nor could any sensible Object be perfect, which did not correspond with the Archtype of an intellectual Idea, after he had decreed to make this visible Word, first formed an intellectual Image of it, that after the Exemplar of the incorporeal and most exact Image of God, he might compleat this corporeal World, the new made Copy of the more antient Original, which should contain as many sensible as the other intellectual Kinds.” I do not find that he tells us what his God dwelt in before he made what he calls his Word, Heaven, Ideas, Potentates, &c. p. 5. speaking of Man, says." He was formed after the Image of God. But if a Part is an Image of that Image, it is evident that this whole Species, namely, this universal World, bears more than Man, the divine Image : For it is clear that the archtypical Seal, which, we say, is the intellectual World itself, that very archtypical Exemplar, the Idea of Ideas,
the Word of God In the Beginning God made, signifies that the Heaven was first made. And indeed it is agreeable to Reason, that it should be the first Production, as it is the most excellent of the Things made, and consisting of the purest Effence : Upon which Account, it is set apart as the most facred Habitation of the Deities, as well the invisible as the visible.” p. 512.-" There is one Archtype superior to us; another his Image, which is conversant with us.” p. 593. “ We cannot perceive that intellectual World, (or World of Intelligencies) which, by the Decree of God, consists of Ideas, any otherwise than by Comparison with this our visible and sensible World ; because we can conceive nothing incorporeal, but by means of Body, or corporeal Images." p. 853. “ Are you ignorant that not only this sensible Heaven, but also that intellectual one, which may be called the Heaven of Heaven, is God's; the Earth is also his, and all it contains, the universal visible World, and that other invisible and incorporeal one, after whose Exemplar this our World is framed.” p. 6. “ Therefore the Architect first of all made an incorporeal Heaven, an invisible Earth, and an Idea of Air, and a Vacuum, in the intellectual