we faid before of the Sun (or Light) which traverfes round the Heavens or Air, [confer Pfal. cxlvii. 18.]-In the fourth Senfe, the omnipotent God himself is called the Sun, as I have fhewed-but it is in a figurative Senfe that the omnipotent Father is termed the Sun." p. 287. " In one Senfe, the Air flowing about and on the Earth, is called the Spirit of God: [confer Pfal. cxlvii. 18.3 p. 593. This fenfible World which we fee, is nothing else but the House of God, who is one of the Potentates of the true Being, or Effence, that by which he is beneficent or good; for he calls the World the House and Gate of the true Heaven, of which I will explain the Mcaning. We cannot perceive that intellectual World, which, by the Decree of God, confifts of Ideas, by any other way than Comparison or Analogy with this our visible and fenfible World; because we can have no Idea of any thing incorporeal, but what we take from Matter and Body."

His Description of the first Name in the Type, or what it reprefents, p. 916. "But fuddenly there fhone out an incorporeal Light, more pure than the Æther, and revealed the Governor of the intellectual World: But this Governor, furrounded

with the most pure Light, can be neither feen nor felt, the Rays dazling and blinding the Sight." p. 246. "For as the Sun [os] at his Rifing hides all the Stars, filling our Eyes with his fuperior Light; fo as often as the Eyes of the Soul are irradiated with the fincere, pure, most bright and fenfible Splendour of the Light-giving God, (or God the Irradiator) they can behold nothing elfe, &c. p. 577. "Do not you fee that the Sun has one Effect at his Rifing, and another at his Setting? At his Rifing all Things in the Earth are enlightened, but in Heaven they are hid." P. 954. "Since Fire is the Caufe of Motion, and Motion the Principle of Generation, and without Motion it is impoffible for any thing to be generated." p. 824. "It is evident, that without the Light of the Sun there would not be fo many Qualities confpicuous in Bodies, &c."

Of the fecond, p. 298. « This World is the younger Son of God, as being the Object of the Senses; for the elder is not the Object of Senfe, but of the Understanding, and who, by virtue of his Birthright, ftays with his Father; but the younger Son, (the World) the Object of the Senfes, by his Motion, made Time to exist."

exift." p. 101. "But my Lord, the Word of God, is the elder Son."-If you can once get a falfe Witness into the Humour to be pleased to hear himself talk, or to fancy that others are pleased to hear him, he'll talk fo much, that he'll make Slips enough to fhew the Truth, and that will force him to own that he is lying. After he has run himself into innumerable Contradictions, and meets with a Text of Scripture, which is a flat Contradiction to all he has faid or can fay; when three had appeared to Sense, after he had allegorized two of them to Shadows, he is forced to throw off the Mask, and tell you that he is all this while juggling with you, and that it is not lawful to difcover the real Truth in this great Myftery, unless you were a Difciple, and initiated into his Mysteries, the Points he had in view, which appear to be three; to please the apoftate Jews, in admitting only one of what he calls eos, God; to please the moral Heathens, by making him fomething in the Heavens like their ads, God. And though he knew, and has owned that there were three material Names, and that they were made Agents, he takes the indicative, appellative, or attributive feminine Names of the Light and Spirit, or of the Son and Holy VOL. VI. Ghoft,

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Ghost, and makes them intelligent Powers; fo makes fomething in the Heavens like the Heathen Trinity, Potentates to this Theos; two of which he makes his Agents in Formation, and attributes it to them, making them intelligent, which appear plainly to be the material Agents, Light and Spirit. And laftly, to avoid every Point of the Doctrine of the Christian Trinity, and all its Confequences, he attributes their Offices to thefe Agents, or to inferior Angels, &c. which he alfo makes to fuit the Heroes, &c. p. 139. For Abraham making hafte, and running with great Alacrity to meet them, bids Sarah (which fignifies Power) to make ready quickly, and leaven three Measures of fine Meal, and make Cakes upon the Hearth, when God himself, accompanied by his two fu preme Potentates, Dominion and Goodnefs, they on each fide, he, the one God, in the middle, worked up in the vifive Soul or Mind, a tripple Image of those Powers, each of whom fingly is not to be measured, (for God is unbounded, and his Potentates unbounded) but he is the Measure of all Things; his Goodness is the Measure of Good; his Power, or Dominion, the Measure of Subjects; he himfelf the fupreme Ruler, is the Measure of

all

all Things corporeal and incorporeal. Therefore thefe Potentates obtaining a limited Rule and Power, with regard to the reft, measure and weigh all other Things. It is good to have these three Measures leavened and mixed together in the Soul, that being convinced there is a fupreme God, who is greater than his Potentates, and either appears without them, or in them, he may receive them, as the Characters of his Power and Beneficence, and be initiated into the moft perfect Mysteries, which, as they are divine, he must not be too ready to divulge to every one; but keeping them treasured up, and holding his Tongue, enjoy them in fecret. The Cakes baked on the Hearth, which are called Encryphias, that is, hidden, are mentioned, to fignify that the facred and myftical Word of the Unbegotten, and his Potentates, ought to be hidden; fince every one is not fit to be entrusted with the Myftery of the facred Orgia, or Rites: For an incontinent Mind lets every thing flow through the Tongue, and deluges every Ear, &c.-Wherefore, I approve of the Advice of those who, before they initiate Juniors in the great Myfteries-do not betray them by Speech, but treasure them in fecret, &c.". p. 6. "But after that in

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