was not seen by the ancients, neither could be seen, and yet that it was seen by the Divine Existere, which is the Son. Inasmuch as esse

is in its existere, as the soul is in its body, therefore he who sees the Divine Existere or Son, sees also the Divine Esse or Father, which the Lord confirms in these words: 'Philip said, Lord, shew us the Father; Jesus said unto him, have I been so long time with you, and hast thou not known me, Philip? he who hath seen me, hath seen the Father, how sayest thou then, shew us the Father,' John xiv. 8, 9; by which words it is manifest, that the Lord is the Divine Existere, in which is the Divine Esse; thus that he is the God-Man, who was seen by the ancients. From what has been adduced it follows, that the Word is also to be understood according to the sense of the letter, when it says that God has a face, that he has eyes and ears, also, that he has hands and feet.

22. Inasmuch as the idea of God as a man is implanted in every one, therefore several people and nations have worshipped gods who either were men or were seen by them as men; as in Greece, Italy, and some kingdoms under their power, they worshipped Saturn, Jupiter, Neptune, Pluto, Apollo, Mercury, Juno, Minerva, Diana, Venus and her boy, and others, and ascribed to them the government of the universe. The reason why they distinguished

the Divinity into so many persons, was, because it was from a principle implanted in them, that they saw God as a man, and therefore they saw all the attributes, properties, and qualities of God, and thence, also the virtues, affections, inclinations, and sciences, as persons. It was, also, from an implanted principle, that the inhabitants of the lands round about Canaan, and, likewise, of the regions within it, worshipped Baalim, Astoroth, Beelzebub, Chemosh, Milcolm, Molech, and others, several of whom had lived as men. It is, also, from an implanted principle, that, at this day, in gentile christendom, saints are worshipped as gods, that the knees are bended before their idols, that they are kissed, that the head is made bare for them in the ways where they are exposed, and that their sepulchres are adored; yea, even in the presence of the pope, the shoes of whose feet, and, in some cases, his footsteps, are eagerly saluted; and he would have been saluted as a god, if religion had allowed it. These and several other particulars are from an implanted principle, inclining men to worship a god whom they see, and not any thing aerial, for this latter is smoke to them. But the idea of God as a man, flowing-in out of heaven, is perverted with many, insomuch, that either a man of the world, or an idol, is worshipped instead of God; comparatively, as the bright light of the sun is turned into colours not beautiful, and his sum

mer heat into fœtid odours, according to the objects into which they fall. But that the idea of God is made an idea of a little cloud, of a mist, or of the inmost principles of nature, is from the causes above adduced, and has place amongst christians, but rarely amongst other nations who enjoy any light of reason, as amongst the Africans and several others.

23. That God is Man and that the Lord is that Man, is manifest from all things which are in the heavens, and which are beneath the heavens. In the heavens, all things which proceed from the Lord, in the greatest and in the least, are either in a human form, or have reference to the human form; the universal heaven is in a human form, every society of heaven is in a human form, every angel is a human form, and, likewise, every spirit beneath the heavens and it has been revealed, that all things, both least and greatest, which proceed immediately from the Lord, are in that form, for what proceeds from God is a resemblance of him. Hence it is, that it is said of the man Adam and Eve, that they were' created into the image and likeness of God,' Gen. i. 26, 27. Hence, also, it is, that the angels in the heavens, inasmuch as they are recipients of the Divine which proceeds from the Lord, are men of astonishing beauty, whereas spirits in the hells, because they do not receive the Divine which proceeds from the Lord are devils,

who, in the light of heaven, do not appear as men, but as monsters. From this consideration it is, that every one in the spiritual world is known from his human form, as to the degree in which he partakes of the Divine proceeding from the Lord. Hence now it may be manifest, that the Lord is the only man, and that every one is a man according to the reception of divine good and divine truth from him. In fine, he who sees God as a man, sees God, because he sees the Lord: the Lord, also, says, 'He who seeth the Son, and believeth in him, hath eternal life,' John vi. 40: to see the Son is to see him with the spirit, because it is said, also, to those who have not seen him in the world.

24. It was said, that the Lord is the only Man, and that all are men according to the reception of divine good and divine truth from him. The reason why the Lord is the only Man is, because he is life itself, but all others, inasmuch as they are men from him, are recipients of life. The distinction between the man who is life, and the man who is a recipient of life, is like what subsists between uncreate and created, and between infinite and finite, which distinction is such, as to admit of no ratio; for there is no ratio given between infinite and finite, thus there is none between God as a Man, and another as a man, whether he be angel or spirit, or a man in the world.

That the Lord is life, he himself teaches in John: The Word was with God, and God was the Word, in him was life, and the life was the light of men, and the Word was made. flesh,' i. 1, 4, 14: again: As the Father hath life in himself, so hath he given to the Son to have life in himself,' v. 26: again: As the living Father hath sent me, and I also live by the Father,' vi. 57: again: I am the resurrection and the life,' xi. 25 : again : 'I am the way, the truth, and the life,' xiv. 6: inasmuch as the Lord is life, therefore, in other passages of the Word, he is called the Bread of Life, the Light of Life, and the Tree of Life, also, the Alive and Living God. Since he is life, and every man is a recipient of life from him, therefore, he also teaches, that he gives life and vivifies; as in John: As the Father vivifies, so also the Son vivifies,' v. 21: again: 'I am the bread of God which cometh down from heaven, and giveth life to the world,' vi. 33: again: 'Because I live, ye shall live also,' xiv. 19: and in many passages, that he giveth life to those who believe in him: hence, also, God is called 'a Fountain of Life,' Ps. xxxvi. 9; and in other places, Creator, Maker, Former, also Potter, and we the clay, and the work of his hands. Inasmuch as God is life, it follows that in him we live, move, and are.

25. Life viewed in itself, which is God, cannot create another being, who shall be lif