of God, as if of another: What therefore fhall we fay? Why that there is really and truly only one God, and that the Word is abufively or improperly applied to more: Therefore the Holy Scripture distinguishes the true God by an Article, (none here but) faying, I am the or that God. But it speaks in an abufive Senfe, without any Article, when it fays, 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 fubfift and maintain the Nature of all Things-that they may be fupported on a firm and folid Foundation, namely by my powerful Word or Logos, who is my Vicar General." p. 365. fpeaking 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 caft. But you must take care you don't understand Shadows in a proper Senfe, 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

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the Truth of Things as we can, the middlemost is the Father of all, properly called in Scripture, He who is: On each Side ftand 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 fet in order; this, the Lord, &c." p. 368.-" He speaks to them not as three, but as one, saying, Lord, &c." 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 fix Days Works, ufes the Word God; for this fuited the Potentate by which the Creator produced and adorned his Creatures.' p. 588. He fhews Jarob a Dream in which the Lord, the Prince of the Angels, ftood on the Top of the Ladder." p. 589. "The Name of the beneficent Potentate is God; of the Regal, Lord 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 a Prince, but love and honour him as one well deferving of him. From these,

and

and fuch like Paffages of facred Scripture, does it not behove Men, who have the Eyes of their Mind found and perfect, to look fharp, and fee what the inward (or efoteric) Senfe is, and to fearch out the Secrets of Nature, rather than rest on the bare Letter? Though we fhut the Eyes of the Mind, and either, through Negligence, will not or cannot fee, the ChiefPriest of thefe holy Things admonishes, and gives us Courage that we do not defpair, till he introduces us within the Veil, and, throwing in Light, fhews us the most charming Myfteries, 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 fay, fignifies the Name of the Effence." Because they have tranflated him whom Hagar firft called the acting Jehovah, the Angel of Jehovah, though the 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 fuch as are in Diftrefs or Servitude."

He is not willing to let the Idea of the Effence, and the Perfons exhibited in this Syftem, be the Archtype; but he will

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have

have the Names of the Names, the eternal Three, who are called by their Names to be the Archtype, to be in Ideas without Subftance, or of another Subftance, thofe to be the Archtype of these. p. 3. "For God, when, by divine Prefcience, he forefaw, that a beautiful Copy could not be had without a beautiful Original, nor could any fenfible Object be perfect, which did not correspond with the Archtype of an intellectual Idea, after he had decreed to make this vifible 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 corporcal World, the new made Copy of the more antient Original, which fhould contain as many fenfible 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. fpeaking of Man, fays," 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 univerfal World, bears more than Man, the divine Image: For it is clear that the archtypical Seal, which, we fay, is the intellectual World itself, that very archtypical Exemplar, the Idea of Ideas,

the

the Word of God-In the Beginning God made, fignifies that the Heaven was first made. And indeed it is agreeable to Reason, that it fhould be the first Production, as it is the most excellent of the Things made, and confifting of the pureft Effence: Upon which Account, it is fet apart as the most facred Habitation of the Deities, as well the invifible as the vifible." p. 512. There is one Archtype fuperior to us; another his Image, which is converfant with us." P. 593." We cannot perceive that intellectual World, (or World of Intelligencies) which, by the Decree of God, confifts of Ideas, any otherwife than by Comparison with this our visible and fenfible World; becaufe we can conceive nothing incorporeal, but by means of Body, or corporeal Images." p. 853. "Are you ignorant that not only this fenfible 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 univerfal visible World, and that other invisible and incorporeal one, after whofe 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

World.