« הקודםהמשך »
World. The Air he called Darkness, as being black by Nature; the Vacuum he named the Abyss, for it is very decp, and gapes very wide. Afterwards he made an incorporeal Essence of Water, and also of the Spirit; last of all he niade an incorporeal Flux of Light, and an intellectual Exemplar of [Haid] the Sun, and of all the Stars that were to bring Light to Heaven s dignifying the Light and Spirit with a peculiar Epithet : Calling one the Spirit of God, because it conduces much to Life, which proceeds from God its Author, and the Liglit he called very Good; and indeed, as I think, this intellectual Light is as much more lucid and fplendid than the other, as the Light of the Sun excels the Darkness, the Day the Night, or as the inward Soul, the Governor of all the Mind, excels the outward Senses, by which we discern Things, and as the Eyes excel the other Parts of the Body. But this invisible and intellectual divine Word, and Logos of God, he calls the Image of God; and his Image is the intellectual Light, which made the Image of the divine Word, which declares (or interprets or reveals) his Generation, and is the supercelestial Star, the Fountain of the visible Stars, cc." p. 851. “ God is
the archtypical Exemplar of the Laws, and the Sun of the Sun, (or Light of Light, onoos 78 na 18.) The intellectual of the senfible, imparting from its invisible Springs, à visible Splendour to the Things which are feerr." . p. 1073. " Whereas it by far excels and exceeds the Limits of all natural Beings, which fall under Sense, it naturally refers to the World composed of ldeas, or the ideal World.” p. 5.“ Or if one may be allowed to speak out freely, the intellectual is none other but the Word of God, as Maker of the World. For an intellectual City is nothing else but the Thought of the Architect studying to build the City, which is to be the Object of Sense,' from its intellectual Idea in his Mind. This is Mofes's Opinion, not mine." P. 1 1 50. “ God existing in one Person, has two supreme Potentates : By these Potentates the incorporeal and intellectual World was made, the Archtype of this visible World; the one being a System of invisible Ideas, as the other is of visible Bodies.” p. 345. • God being but one Person, has many assistant Potentates, who consult the Good of the Whole; some punish the Guilty ; but this Punishment is not damnable, being designed only to chaftife and restrain their sinful Courses. By
these Potentates also was that incorporcal and intellectual World put together, the Pattern of this visible World; which consists of invisible Ideas, as this of ours does of visible Bodies."
Of the Creation of this matcrial Type, p. 857. “ Out of this confused Mass God. formed all Things, though he did not touch it ; nor was it fit that, rude and in digested as it was, it should be handled by that happy and omniscient Being : But he made use of incorporeal Potentates, whose true Name is Ideas, to form and put together the several sorts of created Beings.” p. 1151. “ For when the Architect of the World, determining to separate and reduce into order, the confused and intermingled Materials of Things, and free them from their disorder'd Mass, and indiscriminated Confufion in which they lay, had begun to digeft, and set Things in order, he fixed the Earth and Water in the Center : The light Subitance of Air and Fire, he took up from the middle Region, fortifying on every side the æthereal Circuit, and making it the Limit and Bound of every thing within." p. 215. “ Therefore the World was made of the whole Earth, and the whole Water, and the whole Air and Fire, not the least · Particle being left without: Whence it
necessarily follows, that beyond, there is either a Vacuum or nothing, &c.” p.915. " since all sensible Nature is infinite." ;
His Description of the visible Type, p.304. « God, with regard to himself, makes use of his Potentates in their utmoft Purity, with regard to his Creatures, he tempers and allays their Vigour : For mortal Nature could not bear them pure and unallayed. Thou canst not behold the Sun in all its Brightness: [For the Sight would be exstinguished in attempting.it, being darted and blinded by the Strength and Glare of the Rays; though the Sun is but one of the divine Operations, a Part of Heaven, an ætherial Globe.] And thinkest thou that thou canst behold those uncreated Potentates, such as they are in themselves, surrounding him, and darting forth excessive Brightness ? For as the divine Architect has extended the Rays of the Sun from Heaven to Earth, to the end that the Vehemence of their Heat might thereby be remitted, and abated by the cool Air : (for by this he has so tempered them, that what is lucid being separated from Fire and Flame, the burning Force being allayed, and the enlightning Power retained, might agreeably meet and mix with its congenial Light in the Eyes :) For by the mu
tual tual Concurrence of these two, by a kind of mutual Salutation, is Vision performed : So in the same manner the Knowledge and Wisdom of God, his Prudence, Justice, and all his other Virtues, what Mortal can receive them pure and unmixed, when the whole Extent of Heayen, and this universal Frame, are not capable of them?" p. 576. “ Nor is it any Wonder that the Sun, according to allegorical Rules, is likened to the Father and Prince of all Things; for nothing can be truly and adequately like God: There are indeed only two Things which are thought to bear any Resemblance, the one invifible, the other visible; the invisible is the Soul, (fuxn) the visible the Sun. That the Sun is to be figuratively understood, may be collected from other Places ; for God is the primary Light, as it is sung in the Pfalms, The Lord is my Light and my Saviour. Nor is he only Light, but the Archtype of every other Light, nay more than the Archtype, if we call to mind the most antient Original, the Exem plar of his Word: For the Word is his Image, and the purest Light, but himself is like unto no Creature.” P. 578. “. In the third Signification, the Word of God is called the Sun, who is the Exemplar, as