where these spirits adhere, and kifs each other in close contact and union, and are feemingly fwallowed up, till they are caft out towards the eaft from the joyful womb, fountain or mouth, which devoured the beautiful children, and begets them again, as they revolve round in a glorious circulation, typed by the four gates and regions of the figurative temple. This is the mystical kifs, or mutual inhefion, and penetration of the elements, as they are formed of unequal spirituality (for equals can have no operation on equals,) yet with a reci procal defire, attraction and love to each other, as the wife Jews exprefs this marriage, by the fuperior defiring the inferior, and the inferior turning towards the fuperior. Among the ancients, these two diftinctions made the Cupid and Venus in all nature; and the wealth and poverty, and the ftrong, and weak throughout creation; by which,` variety is fcattered over the face of nature; by which, the nobler parts are fervants, and bene factors to the lower, as the light, air and waters in rains and dews minifter to animals, and vegetable life in the great theatre of the phyfical world. This truth appears in real nature, for darkness or the firft cold, is the first agent, and the secret generator of light, and of all the emaning elements or principles; which in the myftical fenfe, denote the four wheels of the Cherubim, wheel within wheel, and also the four rivers of the garden in

Eden;

Eden; for all things were, and are now in that garden, in liberty, for no curfe, or compac tion hath paffed on that glorious creation of the Lord God. On thefe two great wheels, called the north, and fouth in Ezek. chap, xlvi. 9. and by Mofes the evening, and morning, the manifefta tion of darkness and light, both which God creates; (and not a pretended privation, or a non-entity according to modern philofophy) and to him are both the fame; or according to the Hebrew as the darkness, fo the light. Pfal. cxxxix. 12. Ifa. xlv. 7. Gen. i. 4. Deut. v. 23. 2 Cor. iv. 6. On these two are built all creations, for the divine philofopher Mofes hath exhibited in one creation, the figure, or ectype of the procefs of all generations of the heavens, and the earths, according to that rule Bacon obferved from the Cabbalifts, that all fyftems bear an analogy, and a fimilarity, in different degrees of fpirituality, to the first heavens or the inmoft dwelling place of God; which has no local diftance, but an interiority; for distance in spirit is not measured by place, but by the purity of the powers, called fires, lights, fpirits and waters in which fenfe, the cloud of glory is near, through, above, and under all, or as Colliber p. 262. expreffes himself: they speak more like philosophers and chriftians, as well as more agreeably to the sense of the ancients, who think it the peculiar prerogative of the deity to pervade and comprehend,

D 4

comprehend, as well as fuftain the univerfe. For that the deity fuftains the entire fyftem of things, and fuftains it no otherwife than as present to its several parts, is agreed by all fober reasoners. His omniprefence and univerfal penetration are indifputably certain both from scripture and reafon. The only controverfy is concerning the manner of it. p. 162.

In condefcenfion to our weakness, the facred writings speak of diftance, as in the words of the most knowing king Solomon, so called by Mr. Locke, p. 87. of effay on human understanding: which I tranflate according to the original, for there is a reason in the language of the holy fpirit, which man ought not to correct; though it furpass his comprehenfion: The heaven, and the heavens of heavens cannot contain thee. The word by the points is always dual; and answers to the firft and fecond holy place of the temple, the figure of the heavens. In the inmoft was darkness, and clouds of thick darkness: Pfal. xcvii. 2. and Pfal. xviii. 11. in the fecond holy, or more exterior, though united, were the feven lamps, or spirits burning before the throne, and the cloud of incenfe was raised near this feven-fold glory, whofe fource or fountain was within the holiest of all, in the figure. And in thefe two myftical tabernacles, we must find the Urim and Thummim, the lights, even the doubled, or the perfections by duplicity.

Who

ever defires to fee the doctrine of the mystical kifs, as phyfically understood of that appetite or attraction, by which actives and paffives form their various nuptial unions, harmonies and complacencies, must understand Mofes, from whom the Perfians derived what they called wisdom, the Greeks philofophy, Pythagoras the fcience of numbers, and Plato the combination or marriage of proper agents to their proper patients: and this is the whole fum of the Hebrew cabbala or traditions from prophets, (not rabbinical and talmudical washing

of

pots and pans, and ceremonies without a meaning) by envy and pride, loft to that people, and to the christian church: by which, the gospel appears no more than mere deifm; and the blood of the Lamb, and the conftant influence and refidence of the holy fpirit, shew themselves in the christian churches (as they are called,) for the derision of philofophers, and of thofe wife, to whom the wisdom of God by a just rebuke and judgment for their pride and * envy, ever will appear foolishness.

In proof of the moft malignant paffions reigning among the members of the literary republic, read the long note of the marquis d'Argens in his edition of Ocellus Lucanus, from p. 180,-193. Learn here the meannefs and danger of letters, without that humility which the fpirit of God can alone give.

Fourthly

Fourthly as the root gnarab, is supposed to denote the raven, (gnoreb) not as Bockhart explains it, because the colour is not a dead, but a gloffy fhining black, and thus a mixture of darkness and fplendor, as cited by Parkhurft, in Heb. dict. p. 257. as where it is faid in Cant. v. 11. which Grotius had just capacity enough to treat with contempt, and to teach many others to defpife the facred philofophy veiled under it, from the firft heavens to the loweft earth: his locks are bushy, and black as a raven. The true fenfe is, that the greatest quantity of darkness in the first principle or head, contains under it the greatest measure of light, preffed out by a fecret wrestling at the hidden centre, by a sweet sting, and fierce defire, (the original meaning of Kentron, centre) of generating light, the joyful child: the fons of wisdom, few and defpifed, know that the blackness of darkness contains the frowy white, and the white the ruby red. The rays of light men of any inquiry know, were first figured by hair, and the lions mane was the facred symbol, by which the Perfians and elder nations worshipped the fun, according to the ancient wisdom in hieroglyphics before letters were known. Abfalom had an enormous growth of hair, 2 Sam. xiv. 26: this father of peace, or perfection, is called Uriel, the light of God, 2 Chron. xiii. 2. And this beautiful one, from the fole of his foot, even to the crown of his head, in David's house,

muft