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fplendid and shining Judgments of God, who is a Burning-Lamp, (Fire) which are wont to pass between the divided, and even opposite Conditions of which this whole Frame consists: For it is thus written A nd Burning-Lamps passed between the disected Animals, to the end that you might know that the divine Po. tentates can pass through the midst of Things and Bodies, without hurting them; for the divided Parts remain unhurt, and several Natures are aptly divided by these Potentates."

Of supernumerary Beings, p. 270.“ For among created things in this mundane Frame, Heaven or the Air is the Holy Place where immortal and ever-living Beings walk about. P. 345. There is also in the Air a sacred Choir of incorporeal Souls, the Attendants of the Celestial, whom the divine Oracles call Angels. This whole Army ranked into its several Corps, executes the Orders of its Commander in Chief; and obeys, as is its Duty, the One supreme Sovereign: Nor is there found in all these Forces a single Deserter from his Corps. The King surrounded with these his Ministers, employs them in such Affairs as it is not fit for God himself to meddle with :

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For though the Father of all lands in need of no Assistance when he wills to do any thing, yet he sees what becomes him, and what his Creatures; and he suffers these his subject Potentates to act in some things, but gives them not a plenary Power, left they should make bungling Work of the Formation of things. The primary Division of the Nature of Animals is into Parts opposite to each other, the brute and racional: The rational is again fubdivided into mortal and immortal Species : Mankind is the mortal Species, the inmortal is the Specics of incorporcal Souls, which dwell in the Heaven and Air. These are free from Vices, having obtained from the Beginning an happy Allotment, subject to no Calamities-God, when he communicates to his Under-Agents his Will, saying, Let us make Man, thereby intimares that Man's Rectitude and good Qualities are to be imputed to God the sole Author; his Sins, or (ill Qualities) to others. For it was not becoming God to sow the Seeds of Wickedness in the rational Soul, and therefore he committed that Part to the Workmanship of his Ministers. For the Complement of the whole Work required that the Contraries of voluntary

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and involuntary should be joined together, dc.-For it becomes God's Works to be suitable to his Nature; perfect, mult ptoduce perfect: So the Punishment of wicked Men must be executed by his inferior Ministers :" (To prove this cites Gen. xlviii. 15, 16. and then says) “ hence it appears that the Good which nourishes the Souls of such as follow after Virtue, has God alone for its Author ; but that the Portion of Evil is conimitted to Angels (and these have not the full Power of punishing) left his saving and merciful Disposition might be an Occasion to any to go on in their destructive Ways: Wherefore he says (Gen. xi. 7.) Let us go down and confound; this Censure the Wicked deserve, but the Punisment was to be inflicted by his benificent, benign, and propitious Potentates: Which God knowing to be salutary to Mankind, inflicted by others. P. 216. There are in the Air — other Powers or Potentates not perceptible by any of our Senses. This is an Asembly of incorporiate Souls, ranged into different Orders : Some are consigned to mortal Bodies, and after a certain Period are ser at Liberty again : Some having a more divine Cloathing allotted them, disdain the

Earth : Earth: The purest Souls inhabit on high near the very Ether, and these the Greek Philosophers call Heroes : But Mofes, by a Name taken from their Office, Messengers, or Legates, because they are the Messengers of good things from the chief King to his Subjects, and according to their Necessities make Intercession to him for them *: P. 1153. These Souls, Demons and Angels differ in Name, but consider them as one and the same thing, and you will be freed from that dead Weight of Superstition : For as the Vulgar divide these Demons into good and evil one, so likewise do they, Souls. P. 1134. And so some of the Angels are worthy of that Appcllation of good, as being the Mediators between Men and God, and between God and Man; and on Account of this their commendable and good Ministry are diled holy and sacred. Others again, if thou thinkest profane and unworthy of this Appellation, thou wilt not think amiss.

P. 286. Those who are called good, are Messengers who go to and fro between God and Men, and are holy on account of their unblameable and honourable Office : Others on the contrary, are profane and wicked, whom you may justly call abominable (cites above and here) Pfal. lxxvii. 49. * Here is the Rise of Saint-Worship.

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for Proof.) P. 586. The Heaven or Air he has filled with Stars, for each of these is not only said to be animated, but to be the purest Mind Some of these, such as are nearer to the Earth, and Lovers of Bodies, descend in order to be joined to mortal Bodies. Others return above, being separated after a certain Period from Body : And of these, some being smit with the · Desire of this mortal Life, return again to

it. Others weary of this vain World have called the Body a Prison and Grave, and fly from it as from a Dungeon or Sepulchre ; and with light Wings seeking the sublime Ether, spend their Time there in divine Contemplation. There are indeed some of the Purest and most Excellent of all whose Wisdom is of an higher and diviner Nature, who despising low and carthly things are the Ministers of the Omnipotent, the Eyes and Ears as it were of the great King, seeing and hearing all things. These, other Philosophers call Demons or Genii; but the holy. Word Mef sengers, and by a very proper Name: For they are the Go-betweens to carry the Commands of the Father to the Sons, and the Prayers of the Sons to the Father *. Therefore they are introduced as ascending and * Another good Apology for Saint-Worship.

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