World. The Air he called Darknefs, as being black by Nature; the Vacuum he named the Abyfs, for it is very deep, and Afterwards he made an gapes very wide. incorporeal Effence of Water, and also of the Spirit; laft of all he made an incorporeal Flux of Light, and an intellectual Exemplar of [His] the Sun, and of all the Stars that were to bring Light to Heaven; 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 Light 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 Senfes, by which we difcern Things, and as the Eyes excel the other Parts of the Body. But this invifible 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 fuperceleftial Star, the Fountain of the visible Stars, c." p. 851. “God is

the

the archtypical Exemplar of the Laws, and the Sun of the Sun, (or Light of Light,

Los T8 18.) The intellectual of the fenfible, imparting from its invifible Springs, a vifible Splendour to the Things which are feem" 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 Ideas, 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 ftudying 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. 1150.

God exifting in one Perfon, has two fupreme Potentates: By these Potentates the incorporeal and intellectual World was made, the Archtype of this vifible World; the one being a Syftem of invifible Ideas, as the other is of visible Bodies." p. 345. "God being but one Perfon, has many affiftant Potentates, who confult the Good of the Whole; fome punish the Guilty; but this Punishment is not damnable, being defigned only to chaftife and reftrain their finful Courfes. By

thefe

1

thefe Potentates alfo was that incorporeal and intellectual World put together, the Pattern of this vifible World; which confifts of invifible Ideas, as this of ours does of vifible Bodies."

Of the Creation of this material Type, p. 857. "Out of this confufed Mafs Godformed all Things, though he did not touch it; nor was it fit that, rude and indigefted as it was, it fhould be handled by that happy and omnifcient Being: But he ́made use of incorporeal Potentates, whose true Name is Ideas, to form and put together the feveral forts of created Beings." P. 1151. "For when the Architect of the World, determining to feparate and reduce into order, the confufed 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 fet Things in order, he fixed the Earth and Water in the Center: The light Subftance of Air and Fire, he took up from the middle Region, fortifying on every fide the ethereal 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 leaft Particle being left without: Whence it necef

neceffarily follows, that beyond, there is either a Vacuum or nothing, &c." p. 915. "fince all fenfible Nature is infinite.'

His Description of the vifible Type, p.304"God, with regard to himself, makes ufe of his Potentates in their utmost 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 exftinguished 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 thinkeft thou that thou canst behold thofe uncreated Potentates, fuch as they are in themselves, furrounding him, and darting forth exceffive 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 fo 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 thefe two, by a kind of mutual Salutation, is Vifion performed: So in the fame manner the Knowledge and Wisdom of God, his Prudence, Juftice, and all his other Virtues, what Mortal can receive them pure and unmixed, when the whole Extent of Heaven, and this univerfal 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 Refemblance, the one invifible, the other vifible; the invifible is the Soul, (un) the vifible 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 fung 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 pureft 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

we