■^  PEC  -   i::5  ^ 
 
 ■»(J.?:-".-^i!'^3f?'"*^ 
 
 vs'V^ 
 
 / 
 
MO  S  ES's— 
 
 Sine  Principio: 
 
 REPRESENTED 
 By  N  A  M  E  S,    \   By  T  Y  P  E  S, 
 By  WORDS,      j   By  EMBLEMS. 
 *WITH    AN 
 
 INTRODUCTION, 
 
 SHEWING 
 
 The  Nature  of  BODY  and  SOUL, 
 
 The  First  State   of  Man^, 
 
 The  Qljality  of  his  Crime, 
 
 HisCoNDiTioN  after  his  Fall, 
 
 His  State  under  the  Second    Covenant. 
 
 THAT 
 
 By  Reafon  of  Man's  Nature,  and  of  liis  Fall, 
 
 Persons,  Things,  and   Actions, 
 
 Were  reprefented  by 
 
 SUBSTiniTES,  TTPES,  and  EMBLEMS  : 
 
 Before  and  particularly  after  the  Fall ; 
 
 The  taking  of  Man  into  the  Effence, 
 
 Purification,  Sacrifxce,  Attonement,  i^c. 
 
 Which  were  Qbfcrved  by  All, 
 
 BELIEVERS  and  APOSTATES 
 
 Mifapply'd  by  Genlilc's,  afterwards  by  'jews. 
 
 VOL.   HI. 
 
 The  Third  Edition,  Coneaed. 
 
 LONDON:  ~~ 
 
 FnmeJfor  J    Hodges,   at  ths  Loah-«g-G/„f}  ovr,- 
 ag..mft  St.  M^^>,us's  Church,  LmM  ifnV^.,  j-48. 
 
Abbreviat.    Explicat 
 
 B        R    Boderian.    DiB.    Syro    ChaJd. 
 Antwerp,  1573. 
 
 B.  C.     Job,  Buxtorfit  hex,  Chald.  Talm. 
 
 Gf  Rab.  Bafil.  1639. 
 
 C.  Edm,    Cajielli  Lex,  Heftaghfton. 
 
 Lond-  1669. 
 Coc.      Job,   Coccei  Lex,   &  Com,  Heir, 
 
 a?  Cbald.  Francof.  1689. 
 M.        F.  Marii  de  Qalafio  Concord,  S,  B. 
 
 Hebr,  G?  Lat.  cum  conven.  aU 
 
 Ling,  Rom.  162 1. 
 P.         5.  PagniniLex.  Hebr.hxxgA,  iSJj. 
 PI.        Chr,  Plantini  Lex,Grcec,  Antw» 
 
 R.         CuL  Robert/on  Concordantialt  Lex, 
 
 Heb,  Lond.  1680. 
 S,  Vaknt,   Schindkri^    Lex,    Fenta- 
 
 ght,  Hanov,  161 2. 
 Scap.     Jo,  Scapula  Lex.    Grceco     Laf, 
 
 Amftelaed.  1652. 
 S.  T.     Tbefaur,  Grac,    Ling,    ab  Hen. 
 
 Steph,  conJhuEi,    1572, 
 S.  T.     Tbefaur,    Ling.    Lat,     ab    Rok. 
 
 Stepb.  Lugdun.   1 573. 
 T.         ThomaJJini  Gloff.  Hebraic,     Paris 
 
 1697. 
 
 A  2 
 
[i] 
 
 INTRODUCTION. 
 
 HAVE  made  a  Beginnings 
 whereby  I  have  fhewed  how 
 the  Tranflation  of  the  Bible 
 came  to  be  as  it  is  imperfedt^ 
 i  have  refcued  the  original 
 Text  from  fome  of  the  Omif- 
 fions,  Miftakes,  or  Errors  in  the  Tranfla-^ 
 tion,  about  created  inanimate  iThingSj 
 their  Mechanifm,  &c,  and  about  the  Ob- 
 jefts  of  the  Worfhip,  the  Emblems  and 
 Sacrifices  of  the  Heathens,  and  about  the 
 bringing  thofe  Emblems  and  Sacrifices  in- 
 to the  Temple  and  Service  of  God,  by  in- 
 serting fome  of  the  Omiffions,  which 
 fhew  the  Occafion  of  God's  Intercourfe 
 with  Man  by  Miracles,  by  Revelation^ 
 by  Vv^riting,  by  Laws,  &c.  and  by  rec- 
 tifying fome  of  the  Miftakes  or  Errors^ 
 which  by  a  blind  Reverence  to  Antiquity 
 
 A  % 
 
 havg 
 
ii  Introduction. 
 
 have  continued,  and,  for  want  of  Learn- 
 ing or  Knowledge,  or  Application,  were 
 become  Fcceived  Notions,  and  fo  vulgar 
 Errors,  and  endangered  the  Credit  of 
 that  Perfe^ion,  or,  as  it  is  truly  called,  In- 
 fallibility, which  is  in  the  Scriptures.  I 
 have  put  them  literally,  and  no  Man  has 
 been  able  to  fhew,  that  I  have  committed 
 any  Fault,  or  mifrcprefented  any  thing  in 
 that  Light.  Now  I  muft  put  them  in  an- 
 other Light.  Perhaps  Friends  may  fay,  I 
 have  carried  Things  in  my  laft  too  far  one 
 Way.  And  perhaps  others  will  fay,  I  carry 
 them  in  this  too  far  the  otherWay.  I  men- 
 tioned fome  other  Parts  in  the  fecond  Part 
 oi Mofefs  Principia,  p.  333.  which  I  had 
 gone  fome  Length  in,  not  only  with  Re- 
 lation to  the  whole  Syftem,  but  to  this 
 Earth  and  Parts  in  it  j  endeavouring  to 
 communicate  feveral  Sorts  of  Knowledge, 
 which  would  have  yielded  prefent  Profit  ;• 
 But  fome  have  thought  fit  to  divert  me  from 
 ferving  fuch  as  want  it  not;  and  if  they 
 had  it,  would  not  do  fo  much  Good  with 
 it,  as  perhaps  this  fmall  Effort  may  do. 
 So  I  fliall  purfue  the  Knowledge  which 
 may  yield  fuUire  Advantage.  I  have*  not 
 gone  through  the  Subjedt  of  my  laft,  nor 
 much  further  than  is  neceflary  to  enable 
 nie  to  enquire  into  an  Affair  of  infinitely 
 4  higher 
 
Introduction.         iii 
 
 higher  Confequence  ;  that  is,  I  have  not 
 fhewed  much  more  of  the  created  Agents, 
 than  to  be  able  to  fliew  how  God  in- 
 tended by  them,  as  Types,  to  convey  I- 
 dcas  to  Man  of  his  Effcnce,  the  Perfo- 
 nahty  in  that  Effence,  and,  by  their  re- 
 fpedtive  Offices  and  Aftions,  the  Actions 
 attributed  to  each  Perfon ;  nor  how  the 
 Emblems  and  Services  were  framed,  than 
 to  explain  the  Defigns  of  God  to  Man, 
 which  ought  to  be  the  chief  Objeft  of 
 our  Searches,  as  God  fays  by  Hofea  vi.  6» 
 For  I  defired  Mercy  and  not  Sacrifice^  and 
 the  Knowledge  of  the  Aleim  more  than 
 Burnt-Offerings,  And  as  Chrijl  fays, 
 John  xvii.  3.  Afid  this  is  Life  eternal^ 
 that  they  might  know  thee^  the  only  true 
 God^  and  Jefus  Chrift,  whom  thou  haji 
 fent. 
 
 i  fhall  now  attempt  to  make  a  Begin- 
 ning, to  rcfcue  the  Text  from  the  defi- 
 cient or  falfe  Conftru(5lions  which  are  in 
 the  Tranilations  and  in  the  Paraphrafes 
 upon  them  v  and  from  the  Learning  and 
 Wit,  three  Degrees  below  the  Rank  of 
 Grubjtreety  which  is  daily  heaped  upon 
 the  Tranflation,  and  is  fuppofed  to  affedt 
 the  Originals,  about  the  uncreated  eternal 
 Effcnce,  and  the  Perfonality  in  it. 
 
 A  4  I  hav«r 
 
iv  I  N  T  R  O  D  U  C  T  I  O  N, 
 
 I  have  fhewed  the  Goh  of  the  antient 
 Philorophers.  I  fhall  not  rummage  into 
 the  Entrails  of  the  Creatures  of  the  Brains 
 of  our  modern  Philofophers,  to  know 
 what  is  God  from  them,  who  were,  in 
 refpedt  of  Languages,  Ideots ;  in  refpedt 
 of  Tlaings,  ignorant,  both  of  iirfl  and 
 fecond  Caufei.  :  Nor  into  his,  who  fome 
 People  agreed  for  certain  Ends  to  call  a 
 Philofopher,  and  fo  perfuaded  him  to  call 
 hinifelf  one,  who  afcribcd  his  Notions  of 
 Divinity  to  the  Appearances  of  Things.^ 
 If  he  .had  found  out  the  true  Philofophy 
 by  Revelation,  and  had  not  judged  by 
 Appciirances,  he  would  not  have  left  us 
 fuch  a  Tribe  of  unexamined  infignificant 
 Words  without  an  Idea  either  of  God," 
 or  what  it  was  he  aim*d  at.  Still  much 
 lefs  fliall  I  fearch  into  thofe  of  fuch  as 
 difpute  the  Equality  of  the  Perfons  in  the 
 Eflence,  to  know  what  Ideas  we  ought 
 to  form  of  the  Perfonality  :  Nor  into  the 
 Collections  of  our  Staters  of  Nature,  be- 
 caufe  the  Adverfaries,  nay,  many  who 
 pretend  to  be  Friends,  cite  Scraps  about 
 the  Exiftence  of  God,  the  Soul,  &c.  out 
 of  the  latefl  Heathens,  which  they  had 
 from  Revelation  or  the  Scripture,  afid 
 attribute  tliofe  Difcoverics  ignorantly  to 
 die  Light  of  Nature,    and   fuch   natural 
 
 Nonfenfc. 
 
Introduction.        v 
 
 Nonfenfe.  I  think  it  is  neceflkf y  to  fhew 
 it  from  the  Original.  If  it  feems  flrange 
 how  they  could  take  them  ,out  of  the 
 Scriptures,  and  Chriftians  cannot  fee  them 
 in  it,  the  Anfwer  is  fhort,  the  elder  Hea- 
 thens underftood  the  Things  the  Ideas- 
 are  taken  from,  which  the  Words  in 
 Scripture  refer  to,  and  Chriftians  have 
 negledted  the  Knowledge  of  them.  Em- 
 blems or  Draughts  of  the  Heavens,  or 
 Reprefentations,  as  at  iirft,  and  down- 
 wards to,  and  in  the  Temple  of  the  Hea- 
 thens, or  Reprefentations,  or  newDefcrip- 
 tions  in  V/ords  in  the  facred  Books,  are 
 but  Copies  of  the  Archetype.  The  Ideas 
 of  the  Eflence,  and  of  thePerfons  remain 
 there,  as  they  did  when  the  Ideas  taken 
 from  them  were  exhibited  by  fupernatu- 
 ral  Reprefentations,  and  committed  to 
 Forms  or  Figures,  or  Letters.  So  indeed 
 the  Heathens  had  their  Knowledge  from 
 the  Light  of  Nature,  not  in  the  Scnfe 
 the  Words  are  ufed,  nor  any  otherwife. 
 To  reftore  the  Knowledge  of  the  Things 
 from  whence  the  Ideas  are  taken,  is  the 
 chief  Part  of  my  Intent. 
 
 I  think  myfelf  bound  to  follow  Chriji's 
 Dired:ions,  which  were  given  when  only 
 the  Hebrew  Scriptures  were  writ ;  John  v. 
 39.  Search  the  Scriptures,  for  in  them  ye 
 
 think 
 
vi  I  K  T  R  d  D  UCt  lO  Ka 
 
 think  ye  have  eternal  Life^  and  they  &rt 
 they  which  tefiijy  of  me.  Vcr.  46.  For 
 had  ye  believed  iAo(t^^  ye  would  have  be- 
 lieved mey  for  he  'wrote  ofme^  (Marg.G^;/.^ 
 iii.  15.  Deut,  xviii.  15.)  So  John  xvii.  17. 
 7'hy  Word  is  Truth.  If  this  be  taken  for 
 the  Letter,  the  Ideas  of  Things  or  Adtions* 
 natural,  moral,  or  myfterious,  raifed  by 
 the  Word,  correfpond  with  their  Exem- 
 plars, or  Archetypes.  Though  'tis  plain 
 this  firft,  if  not  the  fecond,  was  fpoken 
 to  the  Perfons  then  prefent  of  the  He- 
 brewy  yet  Scriptures  now  include  what 
 was  fince  writ  nioftly  in  Greeks  a  Lan- 
 guage which  had  been  adapted  for  other 
 Gods,  which  did  not  afford  Words  to  ex- 
 prcfs  what  concerns  thefe  Points  fo  ftrong- 
 ly  and  clearly  as  the  Hebrew  had  exprefs'd 
 them.  And  as  there  was  no  Difpute  whe- 
 ther any  other  Effence  was  God,  except 
 the  Effence  of  the  Heavens,  and  as  that 
 was  clearly  fettled  ;  and  as  all  the  other 
 Names  of  God  were  either  fuch  as  relate 
 to  the  Covenant,  or  were  taken  from  the 
 Heavens  as  a  Type  of  the  Effence  and 
 Pcrfonality,  or  reclaimed  from  the  Hea- 
 vens, or  in  Diftindion  to  the  imagined 
 Power  in  the  Heavens  -,  and  as  that  Mat- 
 ter was  fully  fettled  in  the  Hebrew  Text, 
 'tis   fcldom,  and,  if  I  may  be  allowed 
 
 to 
 
Introduction.       vii 
 
 to  ufe  fuch  a  Word  in  fpeaking  of  the 
 Scripture,  but  accidentally  touch'd  upon 
 in  the  Greek  or  New  Tejtametit,  and  then 
 by  way  of  Reference  to  the  Old.  And  as 
 there  is,  and  the  Heathens  always  ac- 
 knowledged, a  Trinity  in  the  Subftance  of 
 the  Heavens,  and  as  the  Scriptures  make 
 Ufe  of  that  Perfonality  to  carry  on  the 
 material  Ideas  of  the  Perfonality  in  the  c- 
 ternal  EfTence  by  them ;  and  as  the  Hea* 
 thens  had  a  Tradition  of  fomething  more, 
 which  they  always  join'd  in  that  Trinity, 
 there  never  was  any  Difpute  about  that, 
 till  the  Defign  of  the  Salvation  of  Man  by 
 the  Coming  of  Chriji  was  perfeftly  mani- 
 fcftcd  and  compleated,  and  the  Devil  fet 
 the  ancient  Hereticks  to  work  to  oppofe 
 it.  Indeed,  the  New  Tejia?nent  is  call'd, 
 {General  Epijlle  oi  James  i.  21.)  The  en-- 
 grajted  Word^  which  is  able  to  fave  your 
 JS'Ouls.  The  Gofpel  of  Chriji  is  engrafted 
 or  built  upon  former  Manifeftations,  and 
 cannot  grow  or  ftand  without  them,  *viz^ 
 The  Evidence  of  Jehovah,  Elohim^  &c* 
 Nay,  the  Greek  Language  is  but  engrafted 
 into  the  Hebrew -,  as  a  Graft  grows  and 
 bears  the  Fruit,  and  the  Stock  fupplies  it 
 with  Nourilhment,  fo  here.  And  though 
 the  ancient  Fathers  have  proved,  from  the 
 Original  in  the  Greek  Language,  and  our 
 
 Divines 
 
\^iii         I  N  T  R  O  D  U  C  T  1  O  N* 
 
 Divines  from  that,  and  the  Writings  of 
 tlie  Fathers  in  that  and  the  Lati?:  Tongue, 
 more  than  enough  to  fatisfy  thofe  who  are 
 wiUing  to  know  and  accept  the  Truth,  yet 
 it  fcems  'tis  not  enough  to  flop  the  Mouths 
 of  Wranglers.  Therefore  'tis  our  Bufinefs 
 to  fearch  the  Scriptures,  if  poffible,  more 
 dihgently  than  they  have  been  fearch'd^ 
 for  Evidence  about  thefe  Matters,  and  to 
 fhew  the  Root  and  Stem  which  fupport 
 the  Graft. 
 
 It  has  been  often  faid,  that  if  you  dif- 
 fedl  and  examine  any  Creature  which  has 
 Poifon  in  fome  of  its  Parts,  it  has  one 
 Part,  which,  if  apply'd  to  the  Part  bit  or 
 ftung,  kills  the  Poilbn  :  So,  I  believe,  has 
 Philofophy.  I  am  refolv'd  to  try  the  Ex- 
 periment. 
 
 I  (hall  prefently  give  up  Metaphyficks^ 
 or  abftrafted  Notions,  pretended  to  be 
 form'd  in  the  Mind  without  outward,  or 
 reveal'd  by  outward  Helps,  and  allow  that 
 Man  is  fo  form'd,  that  no  Idea  comes  in- 
 to his  Mind  but  by  Senfe,  or  by  fuperna- 
 tural  Means,  by  the  Affiftance  of  fenfible 
 Objeds.  But  becaufe  feveral  cited  by 
 Mr.  JV in  his  Longitude  by  the  Dip- 
 ping-Needle, /».  88.  could  find  out  no 
 Mechanifm  in  Gravity,  our  learned  Men, 
 who  pretend  to  be  Divines,  ftill  imagine 
 
 they 
 
Introduction;       i^f 
 
 tliey  have  little  or  nothing  to  do  with 
 Nature.     I  have  faid,  in  the  Introduction 
 to  the  fecond  Pa,Tt  of  M.  P.  p.  45.  that 
 the  Heathens  forced  the  Chriftian  Church 
 to  caft   out   their  Philoibphy  with  their 
 Gods  :    Now  I  may  add,  that  they  there-- 
 by  forced  theni  to  caft  out  the  Knowledge 
 of  the  Things  which  give  the  Idea  of  the 
 Perfonality,  upon  which  the  Chriftian  Re- 
 ligion is  founded.     All  the  Ideas  of  Divi- 
 nity are  formed  from  the  Ideas  in  Nature; 
 every  Defcription  of  Divinity  in  the  Scrip- 
 ture is   taken   from  natural  Things  ;    fo 
 they  have  Words  of  Divinity  without  I- 
 deas,  who  have  not  Ideas  of  Nature  ;  that 
 is,  all  the  Ideas  of  the  Effence  exifting,  of 
 tlie  Perfonality,  of  their  Operations,  &c. 
 are  revealed  to  us   in  the  Scriptures  by 
 Words  which  raife  Ideas  taken  from  other 
 Things,  or  are  emblematically  reprefented 
 by  Things  which  God  has  created,  form- 
 ed, or  fitted,  and  by  Scripture  conftituted  ; 
 or  byThings  which  God  has  exhibited  by 
 fupernatural  Means,  or  has,  by  Scripture, 
 ordered  Man  to  form  and  conftitute  for 
 thofe  Ends:  And  he  who  does  not  tike 
 his  Ideas,  by  thofe  Rules,  from  thofe  Ob- 
 jefts,  has  not,  nor  can  have  any  from  any 
 other,  nor  can  have  any  at  all,  or,  at  leaft, 
 no  true  or  proper  ones  of  them,  and  is 
 I  without 
 
X        Intkoduction. 
 
 wthout  any  Knowledge  of  God,  or  of  the 
 Manner  of  their  Subfiftence,  or  Operation 
 of  the  Trinity,  and  fo  without  God  in  the 
 World. 
 
 We  fee  what  was  faid  of  thofe  Jews 
 who  came  out  of  the  Captivity  when  they 
 returned.  There  is  nothing  writ  by  the 
 yewSy  that  hath  come  to  our  Hands,  which 
 is  fuppos'd  to  be  older  than  about  two  or 
 three  hundred  Years  before  the  Coming 
 oiChriJi.  We  have  feen  and  confider'd 
 the  Skill  they  had  in  the  Hebrew  Tongue, 
 by  their  Performance  for  others,  or  them- 
 felves,  in  their  Tranflations,  or  Paraphrafes 
 of  the  Pentateuch^  or  Bible.  We  know, 
 from  the  New  Tejiament^  how  ignorant 
 they  were  of  the  Scriptures,  nay,  how 
 they  had  corrupted  their  Notions  of  them 
 by  falfe  Tranflations,  Traditions,  &Ci^  at 
 that  Time  :  They  then  were  theirs ;  but 
 I  may  fay  to  the  Chriftians,  you,  by  re- 
 taining them,  have  made  them  yours.  We 
 fee  what  ftrange  Rubbifh  they  have  com- 
 piled fince,  as  they  pretend,  to  explain, 
 but  indeed,  to  deftroy  the  Text.  We  fee 
 the  ignorant  Arguments  of  thofe  who 
 deny,  that  Jefus  was  Chrijl,  What  great 
 Knowledge  can  we  exped:  from  any  of 
 the  Perfons  educated  to  underftand  this 
 Rubbifh,  when  they  arc  newly  converted, 
 
 fave 
 
Introduction.      xi 
 
 fave  that  they  were  fick  of  it.  And  Chrif- 
 dans  have  had  little  Confideration,  who 
 expeaed  to  find  any  clear  Evidence  of  the 
 Trinity  or  Chrifty  from  the  Interpretations 
 pr  Writings  of  the  JewSy  cither  antient  or 
 piodcrn,  upon  the  Words  or  Paffages  con- 
 cerning thofe  Points. 
 
 As  the  Tranflators  have  rendered  thp 
 Hebrew  Words  which  are  expreffive  of  the 
 Effence  by  the  Word  Lord^  and  the  Per- 
 fons,  not  only  fingle  but  jointly,  by  the 
 Word  Gody  &c.  which  are  not  the  Signifi- 
 cations of  the  Words,  which  neither  con- 
 vey proper  Ideas,  nor  anfwer  to  the  Words 
 ufed  for  Things,  from  whence  we  are  di^ 
 redted  ^to  take  the  neareft  Idea  we  have  ; 
 I  {hall  chiefly  confine  myfelf  to  a  few 
 Words  v/hich  are  fo  left,  and  the  late 
 jfews  forbad  to  be  meddled  with,  or  med- 
 dled with  them  fo  as  to  confound  others : 
 We  mufl  try  if  we  can  give  them  their 
 proper  Significations. 
 
 As  the  Scriptures  were  writ  to  Man  ir^ 
 a  fallen  State,  God  has  been  pleafed  not 
 to  ufe  any  Words  for  Names  (if  that  be 
 poflible)  which  exprefs  abfolute  Perfec- 
 tion, Power,  Juftice^  &c.  fuch  as  a  per- 
 fed:  Man  might  have  been  able  to  bear ; 
 but  has  been  pleafed  to  ufe,  and  make  hi? 
 iBcribes  ufe  fuch  Terms  as  diftinguifh  liia^ 
 
 froii! 
 
:!tii        I  N  T  R  Q  D  U  C  T  I  O  NT 
 
 from  created  Objefts,  and  fuch  as  are  ex- 
 preflive  of  the  Condefcenfions  made  in 
 the  Covenant  for  recovering  Man ;  and 
 furely  there  is  no  good  Occafion  for  Man 
 to  reprefent  them  otherwife.  But  there 
 is,  fomething  in  Man  which  is  averfe  to 
 owning  his  Condition,  which  hinders  him 
 from  ftating  the  Cafe  between  himfelf 
 axid  God,  as  'tis  in  the  Original.  There 
 k  a  furrendering  of  one^s  felf,  and  Notions 
 of  felf  and  others  often  mentioned,  but 
 now  out  of  Failiion,  neceffary  to  qualify 
 one  to  underftand  the  Scriptures,  and  take 
 any  Advantage  from  them.  So  we  have 
 left  the  Words  framed  by  God,  and  the 
 true  Meaning  of  them,  and  are  fallen  into 
 a  Pradice  of  making  Words  ufed  by  the 
 Heathens,  technical  Names,  and  reafon 
 about  them :  No  Wonder  if  they  will  not 
 fquare  with  the  Truth. 
 
 For  Example,  the  Word  God  :  What 
 this  Word  originally  meant,  they  have 
 not  fhewed.  But  they  have  now  put  a 
 Senfe  upon  it,  fo  as  to  frame  a  Contradic- 
 tion to  the  Scripture  Words,  &c.  Vide 
 Sir  7.  A7''s.  Definition. 
 
 I  fliall  trace  it  back  to  the  Original 
 Hebrew. 
 
 Sommers 
 
Introduction.       xlii 
 
 SomTier's  Saxon   Didionaryi      *'  God^ 
 Bona   Res,    Good  Thing.     Alfo,  Bonus^ 
 Good  :  Alfo,  Deus,  God.     By  the  by  let 
 it  here'beobferved,  that  God   in  th^  Sa- 
 xon Tongue  fignified  both  God  and  good 
 Men,  both  Man  and  Wickednefs.— G^i- 
 fpell,  the  Myftic  Word  of  God,   the  Hi- 
 Aory  of  God,  the  Evangelium,    the  Go^ 
 fpel     They  derive  the  Word   from  God^ 
 God  and  Spell,  Word,  Hiftory :    But  o- 
 thers   from  God,    Good  and  Spell,    Ty- 
 dings,  or  News,    or  Meffage,    as  it  were 
 good  Tydings :    which  is  alfo  the  Signifi- 
 cation of  the  Greek  Word    for   Gofpel, 
 And  this  is  proper  enough ;  fincc  by  the 
 Gofpel  is  declared   to  us  the  Goodnefs  of 
 God  towards  Sinners,  through  Chrift,  &€,'" 
 Dr.  Hide  in  his  Hiftory  of  the  Religion  of 
 the  2intiQnt  Per fians,    p.   428.  and  Hero- 
 dotus by   him  cited,  give  Accounts  of  fe- 
 veral  Wars  againft  them  by  the  Goths,  6cc, 
 and  of  their  Conqueft    and    Poffeffion  of 
 Media  twenty-eight  Years  ^  whence  they 
 brought,    and  we  from  them  have  many 
 Perjian  Words,  as  "  — Choda^  Goda,  God. 
 Ibid,  Sax,  p.  289.    Arab,  11^,  Goodnefs, 
 Sweetnefs.     So  Dan.  Clafenius  in  his  Ge?2- 
 tile  Theology,  p,  i.  At  ban,  Kircher,  Tom, 
 2.  Oedipus  /Egypt,    p.    1.  d.  4.  c.  7.  foL 
 n.  287.     Our  German  Word  ©Ott   per- 
 VoL,  III.  E  haps 
 
xiv       Introduction. 
 
 haps  drew  its  Original  from  the  Heb.  A- 
 rah.  mjl  Good,  gutf).  i?. — to  be  good* 
 Hotting,  Hex.  pag.  m.  20* — The  Dutch 
 pronounce  it  ©OCD,  the  Danes  <©uO,  the 
 Englifi  ®00D,  the  Scotch  gOOt,  the  IJlan- 
 ders  gUDi,  the  Latins  Deus,  the  Spani- 
 ards Dios,  the  Fre?ich  Dieu,  the  Italians 
 Idio.  S.  T,  Disi  ditis,  {Gr,  UX^tc^v,) 
 the  God  of  Riches,  and  of  Hell ;  a  rich 
 Man. — Farro^  of  the  Z^//;2  Tongue,  de- 
 rives Dives  from  Divus  God ;  becaufe  as 
 God  he  feems  to  want  nothing.  Divus^ 
 as  an  Adjedive,  (Gr.  A7og,)  we  ufe  for 
 the  Eternal  Gods,  —  the  Immortal  Gods,, 
 Lucreti  Book  v. — Divum  for  the  Air,  as 
 Horace^  2  Carm.  Ode  3* — Under  Divus ^ 
 /.  e.  under  the  Air,  Servius.  Others  read 
 under  Dius :  Porphyry  expounds  it  under 
 the  Heaven;  P//;/y,  Book  14.  chap.  21. 
 =The  Triform  Diva  (Goddefs.) — Fak- 
 riiis  4.  of  Argonaiitics,  Horace^  3  Carm. 
 Ode  22.  ufes  Diiim  as  a  Subftantive,  {Gr^ 
 'A'/jf,)  for  what  is  under  the  Heaven, 
 without  the  Houfe  or  Covering,  from 
 ^ove  faith  Feflus.  Thence  the  Phrafe  : 
 To  do  any  Thing,  or  live  under  Dium^ 
 Horace^  Carm.  Book  2,  G?r.  Dens  comes 
 from  Gr.  Aioq,  Dies,  that  is,  ixomjcve, 
 Firgil^  Book  2.  Dium,  [Gr.  'Ai^Oy)  is 
 cdWcdDcuSy  (God,)  becaufe  he  wants  no- 
 thing, 
 
iNTkbDUCTI  ON.  XV 
 
 thing,    or   becaufe  he  gives  all  Conveni- 
 encies  to  Men  j  or  from   the  Greek  Aeog^ 
 which  lignifies  Fear,  becaufe  he  is  a  Ter- 
 ror, or  Dread  to  Men.     But  the  Word 
 rather   comeS  froni  the  Greek  Gsogy    the 
 Afpiration  being  taken  away,  which  was 
 common  with  our  Antients;  Fejius,     The 
 Faces  of  the  radiating  Deus^  (God.)  Fa^ 
 ler.    5.  Argon,   the  D//,  (Gods,)    of  the 
 Groves,  Ovid,   7.  Met  am,   S,T.  t.  i.  c; 
 1023.  ^^?,  DiSy  Aiog,  Dios,  Auy  Dil,  Aicc^ 
 Dia ;  Jupiter^  Jove ; — -but  the  Nomina- 
 tive  Cafe  Dis  is  not  ufed,    tho'  the  ob^ 
 lique  Gafes  are  formed  from  it :    and  in- 
 ftead  of  it  Zsu^,  {Zevs^)   is  ufed,  whence 
 'Zyivogy  [Zenos,)    which  is   rather   formed 
 from  ^rivy  zeen^  to  live. — The  Greeks  of- 
 ten call  the  Air  A/a,  {Dia.)  1025.  'Eu^J^/a^ 
 Eudia^  that  is,  the  Goodnefs  of  the  Air, 
 Or  its  good  Temperament  5    \\j(x.^iO(,^  Eua- 
 ria,  (for  it  has  been  faid,  that  Aia.^  Dia^ 
 fometimes  fignifies  the  Air.)     C  n  Suf- 
 ficiency, fufficient,  enough,     nst^  Omni- 
 potent, Gen.  xvii.  i.  properly   and  ftrid:- 
 ly,  who  in  and  from  himfelf  hath  Suffi- 
 ciency and  Abundance.     It  is  compound- 
 ed of  fci^,  who'^    and   Hy  fufficient -,    Hebf, 
 ^  is  the  fame  as  "^^^^  Cant.  i.  17.  — n, 
 Mthiop.  ^6Uf,    {Zeus,)    Jupiter.      Chald. 
 B  2  ^^i 
 
jcvi       Introduction. 
 
 NH,  Amy  {DioSy)    Ssvgy    Deusy    (God  5) 
 n,   Sufficiency,    fufficient,  enough,    nC!^. 
 But  the  Name  of  God,  Shadai^  is  Omni- 
 potent ;  as  much  as  to  fay,  Sufficient  for 
 himfelf,  and  for  every  Being :    as  it  were 
 from  the  Pronoun  Se^  and  from  the  Name 
 Daiy  fufficient.     Arab.    De,  is,   to  pof- 
 fefs.     Hence  Greek  and  Latin^  Aic^y  {Dio^) 
 Do,  Ai^of/,i,  [Didomiy)   Do^  Dedi^   DedOy 
 to  give,  diftribute,  &c.     From  Dai^  Suf- 
 ficiency,   is  the  Origin  of  the  Greek  and 
 JLatiriy  Dis^  the  fame  as  the  Greek  riAj^- 
 To^,  {Phitus^)    Aigy  {Dis^)  Jupiter ^  Zevg^ 
 {Zeus,)  Aiogy    {Dm,)    A//,     (Z)/V,)     Aia, 
 {Dia^)  &c.  "  —  thence  the  Latin,  Dives y 
 (rich,)  &c.     Pfal,  xci.   I.    He  fiall  abide 
 under  the   Shadow  of  Shadai,     Sept.  He 
 jhall  tent  under  the  Covering  of  the  God  of 
 Heaven,  (Ouranos.)     y<?r.  li.  58.  And  the 
 People   laboured  in  n   the    Sufficiency  pn 
 of  Emptinefs,    and  the  Nations  in   n  the 
 Siifficiency  V^  of  Fire  Jhall  be   'wearied. 
 Hab.  ii.  13.  Behold,  is  it  not  Jro?n  the  very 
 Jehovah  of  Hojls,  that  the  People  laboured 
 in  the   Sufficiency   of  Fire,    (which   they 
 worfliipped,)  and  the  Gentiles  JJoall  weary 
 themj elves  in  the  Sifficiency  of  E7?2ptinefs,'* 
 It  was  an  Attribute  of  the  reclaimed  Name 
 ^KjWhen  alone  a  Pronoun,  andfomething 
 
 near 
 
Introduction.       xvii 
 
 iicar  an  Adjedlive.  When  one  gave  this 
 Epithet  joined  with  Mafter  to  Chriji^  he 
 faid,  Matth.  xix.  17.  JVhy  callejl  thou  me 
 Good  ?  there  is  none  good  hut  one^  that  is 
 God',  this  Word  was  not  to  be  joined  with 
 Mafter.  How  great  foever  this  Attribute 
 may  be,  yet  it  makes  no  Diftindtion  be- 
 tween him  and  his  Agents,  for  he  called 
 them  good,  and  they  give  us  what  is  fuf~ 
 ficient  3  indeed  w^  know  'tis  not  from 
 themfelves,  but  from  him.  However  it 
 has  nothing  to  do  with  any  Diftindlion  of 
 Perfons,  nor  has  it  any  Reference  to  any 
 Covenant.  Cuftom  forces  me  to  ufe  the 
 Word  G^^^inthe  Thread  of  the  Difcourfc, 
 and  People  will  take  it  in  the  Senfe  they 
 have  ufed  it.  But  when  I  come  to  ex- 
 plain the  Meanings  of  the  Hebrew  Words, 
 for  which  that  Word  is  in  our  Tranflation 
 ufed,  I  muft  fl:iew  the  Difference. 
 
 The  Word  Jehovah  is  generally  tranf- 
 lated  pretty  near  v/hat  the  Word  Adonai, 
 which  the  late  Jews  commanded  to  be 
 writ  and  read  in  its  Place,  fignifies,  viz. 
 Lord,  which  I  (liall  fhew  in  its  Place,  is 
 as  wide  as  the  laft  will  appear  to  be. 
 
 The  Meaning  of  every  Word  muft  be 
 
 taken  from  the  Ufage  at  the  Time   it  was 
 
 writ,  with  fuch  Limitations  as  I  have  al- 
 
 B  3  ready 
 
IKnii     Introduction* 
 
 ready  laid  down  in  the  Introduftion  to  the 
 ^^  Part  of  M.  P. 
 
 If  the  firft  Tranflators  h^d  underftoo^ 
 the  Wot'ds  ufed  for  Names  in  the  Hebrew 
 Tongue,  and  done  their  beft  to  tranflate 
 them  into  Greek,  Word  for  Word ;  they 
 could  not  have  found  any  proper  Words 
 for  fome  Names,  fo  muft  have  taken  fuch 
 as  they  could  find :  For  when  a  Word  is 
 framed  to  raife  a  true  Idea  of  Things, 
 Aftions,  or  Offices  peculiar  to  a  People^ 
 fo  Place  where  and  Time  when  that 
 Language  was  framed  and  fpoke  3  'tis 
 impoffible  that  any  Word  in  any  other 
 Language  which  has  been  framed  to  raife 
 Ideas  of  other  Things,  Aftions,  or  Offices, 
 can  ferve  for  a  Tranflation  of  fuch  Word : 
 Nay,  put  it  further,  fuppofe  thofe  of  other 
 Nations  and  Languages  had  heard  that 
 there  were  fuch  Things,  Aftions,  or  Of- 
 fices, and  fhould  have  framed  Words 
 for  Hear-fay,  and  fo  imperfeft  Ideas  of 
 them,  that  would  not  have  much  mended 
 ;he  Matter. 
 
 So  whatever  things,  &c.  the  Hei?reivs 
 had,  or  had  Knowledge  of,  and  fo  framed 
 proper  Words  for,  and  the  Greeks,  Latins, 
 &c.  had  not,  nor  had  any  Knowledge  of, 
 they  framed  no  Words  or  Names  for 
 i^ein. 
 
 If 
 
Introduction,       xix 
 
 If  God  had  Communication  with  the 
 Hebrews^  and  not  with  the  Greeks  j  if  he 
 made  known  to  them,  that  he  had  made 
 a  Covenant  with  Man,  or  with  them  in 
 behalf  of  themfelyes  and  the  reft  of  Man- 
 kind ;  if  he  fwore  to  perform  that  Cove- 
 nant; if  he  manifefted  the  Manner  in 
 which  that  Covenant  was  to  be  performed, 
 and  therein  the  Manner  of  the  Exiftence 
 of  his  Effence,  fo  far  as  to  fhew  what 
 Share  each  Perfon  in  that  Effence  was 
 to  perform  in  that  Covenant ;  and  they 
 have  been  pleafed  to  name  themfelves 
 from  the  Covenant  or  Oath,  as  a  Name 
 in  which  they  glory,  and  by  which  Man 
 might  approach  them,  and  the  very  ut- 
 tering of  which  is  beyond  all  Prayers, 
 Praife,  CSc,  'ti§  impoffible  to  expedl, 
 that  the  Greeks^  who  when  they  framed 
 their  Language  knew  nothing  of,  or  at 
 leaft  believed  or  allowed  none  of  thefe 
 things,  fliould  have  proper  Words  to  ex- 
 prefs  them :  And  as  the  Refuge  of 
 Fools,  who  ufe  Words  without  ever 
 fearching  for  the  Ideas  fixed  to  them,  by 
 Ufage  in  their  refpcdtive  Languages,  is 
 always  to  fay,  when  foiled  in  difpute,  we 
 only  differ  about  Words,  we  muft  try  to 
 prevent  them.  Though  I  am  not  com- 
 miffioned  to  determine  the  Points,  but 
 B  4  defirpus 
 
XX  I  NT  R  O  D  U  C  T  I  Q  N, 
 
 defirous  to  fet  them  right,  I  fhall  come 
 as  near  as  I  can.  If  I  err  in  fome  fmall 
 Points  the  firft  time,  as  I  am  the  firft 
 that  has  attempted  any  thing  of  this 
 kind,  I  ought  to  have  Liberty  to  amend. 
 And  I  hope  I  fhall  fix  Ideas  to  fome 
 Words,  fo  that  no  other  Words  will  be 
 able  to  fepei'ate  them  ;  and  fixing  the 
 proper  Ideas  to  one  Word,  fo  that  it  can- 
 not be  feparated,  will  put  an  end  to  all 
 the  Difputes  upon  that  Point. 
 
 Almofl  every  one  is  ready  to  own,  that 
 the  Books  of  the  Bible  are  about  Matters 
 of  the  greatefl  Confequence,  and  are  in- 
 fallibly writ  'y  and  the  other  antient  Books 
 contain  many  Faliities,  and  many  more 
 Uncertainties,  and  many  of  them  are  a-^ 
 bout  things  of  no  great  Moment.  Why 
 is  there  not  as  much  Pains  taken,  and  as 
 much  Glory  acquired  in  tranflating,  inter- 
 preting, or  illuflrating  the  one  as  the  ©ther? 
 Truly,  becaufe  there  is  a  Neceffity  to 
 take  Abundance  of  Pains  to  underftand 
 Nature,  before  the  one  can  be  inter- 
 preted;  and  as  'tis  Truth,  it  muft  fquare 
 with  the  Objedts  in  every  Point,  or  elfe 
 the  things  fhew  the  Interpretation  to  be 
 falfe.  Therefore  it  has  been  found  to  be 
 the  eaficr  Way  to  I  earn  to  harangue  upon 
 4  Scrap,  than  to  fliew  the  Defign,  the  Con- 
 nexion, 
 
Introduction.       xxi 
 
 ncxion,  and  the  Infallibility  of  the  Writers. 
 But  a  rodomontade  Story  of  what  there 
 never  was  any  vifible  Evidence  remaining, 
 nor  is,  nor  ever  w^ill  be,  cannot  by  Evi- 
 dence be  difproved  :  And  the  more  rodo- 
 montadely  you  interpret  it,  you  fliew 
 greater  Abilities  at  rodomontading,  and  the 
 more  diverting  it  is,  and  you  are  a  Man  of 
 greater  Wit,  and  more  able  to  pleafc.  But 
 that  is  not  all  the  Difference  -,  he  who 
 interprets  the  infpired  Authors,  and  makes 
 proper  Obfervations  purfuant  to  the  Na- 
 ture of  things,  will  ihew  Men  their  De- 
 pendence and  Obligations,  put  them  un- 
 der Rules,  and  ftrip  them  of  their  Idol 
 Independance,  and  Liberty  of  affing,  nay, 
 even  of  thinking  otherwife.  Is  the  Eafe 
 of  thofe  who  have  adied  and  thought  o- 
 therwife,  or  of  thofe  who  have  their  vScene 
 to  ad:,  to  be  difturbed  about  fuch  dull 
 Stories  ?  Or,  above  all,  are  the  celebrated 
 Men,  who  have  fhewed  their  Taleiits  in 
 pleafing  diverting  Language,  and  who 
 have  been  Champions  for  Liberty,  and  in- 
 dependent Schemes,  to  yield  or  be  given 
 up  thus  ?  No,  Numbers  will  proted:  them  ; 
 they  are  fife  enough  while  their  Caufe 
 is  to  be  determined,  and  they  capable 
 of  receiving  Honour  and  Rewards  by 
 the   Majority.     They  have   agreeably  a- 
 
 mufed  J 
 
xxii      Introduction. 
 
 mufed  ;  and  tbofe  who  merit  any  thing 
 by  interpreting  or  illuftrating  real  ufeful 
 Truths,  and  thofe  who  follow  them,  may 
 ftay  for  their  Payment  till  the  fmalleft 
 Number  judge  and  reward.     Be  it  fo. 
 
 But  put  the  Perfons  who  attempt  to 
 explain  any  Part  of  the  .Scriptures  and 
 fucceed  upon  that  Foot ;  and  let  us  fee 
 what  Service  they  can  hope  to  do,  or  at 
 leafl  what  they  can  hope  to  fee  of  it, 
 when  they  know  beforehand  there  will 
 be  greater  Obftrudtions  than  from  unr 
 thinking  People :  The  Adverfaries  will  be 
 diligent  ^  and  of  thofe  many  who  are 
 Friends,  and  of  fome  who  pretend  to  be 
 Friends,  the  greateft  Part  have  never  made 
 any  Attempt  to  acquire  any  Knowledge 
 of  the  Hebrew  Tongue  5  that  was  ac- 
 counted fruitlefs  Labour,  even  to  a  Pror 
 verb.  And  thofe  few  who  have  learned 
 to  read  the  Languages,  and  are  able  to 
 conflrue  them  in  that  corrupt  Manner^ 
 and  by  thofe  Rules  they  have  been  con- 
 ftrued  and  read,  and  thereby  in  their  own, 
 nay,  indeed,  in  the  Opinion  of  many  Or 
 thers,  becaufe  there  are  fo  few  of  them 
 polTefled  of  Abundance  of  the  Wifdom  of 
 the  Ancients,  will  perhaps  be  fo  politick, 
 that  they  will  not  do  any  thing  which 
 they  think  may  lofe  that  Opinion.    When 
 
 a 
 
iNTRODyCTION,      XxiU 
 
 ^  Number  of  the  Blunders  are  made  not 
 only  Senfe,  but  (hew  what  Mankind  have 
 JDcen  earneilly    fearching   after  for  feveral 
 thoufand  Years  ;  they  dare  not  approve 
 what  is  felf-evident,    and  make  Remarks 
 upon  thofe  Things  they  have  any  Doubt 
 about,  for   the  Satisfa<5lion  of  thofe  who 
 cannot  read  thofe  Languages  ;  and  in  that 
 Point  partly  depend  upon  them,  but  are 
 fome  of  them  infinitely  rr^ore  able  and  like- 
 ly to  improve  the  Difcoveries   in  natural 
 Knowledge,  and  fo  the  Knowledge  of  the 
 Scriptures,  than  they  are  :  For  thefe  learned 
 Men  fay,  that  a  litde  Folly  fpoils  a  great 
 deal  of  Wifdom  ;    fo  for  fear  of  fuUying 
 that,  in  cafe  they  fliould  find  Faults  where 
 there  are  none,  or  approve  where   there 
 may  be  Difcoveries  of  fome  fmall   MIf- 
 takes,  when   the    Things  are   univerfally 
 confidered,  they   do  in  Efted:  what  they 
 can  to  fupprefs  thefe,   and  hinder  further 
 Difcoveries.     If  they  did  make  a  few  fuch 
 Miftakes,    that  might   leflTen  what    they 
 hold  by  Opinion  j  but  it  would  not  lefl^en 
 the  Value  of  any  Wifdom  they  have  com- 
 mitted   to  Writing,    or   which   they  are 
 really  pofl!eiTed  of     I  have  had  frequent 
 Complaints  of  this  from  the  younger  Sort; 
 therefore    I  am  forced,   for    the   general 
 pood  of  Mankind,  to  fpeak  plain  :   Whe-. 
 
 ther 
 
xxiv     Introductioist. 
 
 ther  they  will  adt  in  this  Manner,  when 
 what  concerns  the  Foundation  of  the 
 Chriftian  Religion  is  lad  open,  will  foon 
 be  ken  ',  what  Rewards  they  will  hav^ 
 here,  we  know  5  what  hereafter,  they  are 
 to  confider.  But  in  the  mean  Time,  if 
 thofe  who  cannot  read  thofe  Languages 
 would  be  pleafed  to  compare  the  Expla- 
 '  nations  with  the  Things,  and  examine 
 the  Evidence,  which  is  taken  from  the 
 Authorities  moftly  of  Men  learned  far 
 beyond  any  now  in  Being,  and  fo  confi- 
 <kr  the  Value  of  the  Judgments  of  thofe 
 in  Being,  they  would  not  think  fhemfelves 
 much  fafer  in  the  Affairs  I  have  treated  of, 
 if  they  had  them  :  And  many  of  them, 
 I  dare  fay,  would  learn  to  examine  for 
 themfelves  as  I  have  done.  I  have  re- 
 ceived no  Information  from  the  learned  ; 
 I  court  them  not  for  any  favourable  Opi- 
 nion of  my  Performance,  but  wifli  what 
 is  beneficial  were  known;  and  if  there  be 
 any  thing  otherwife,  that  it  were  rejeded. 
 .1  fhall  not  make  any  other  than  thofe  the 
 Laws  have  made  my  Judges.  The  Que- 
 ilion  is  not  to  be  determined  by  Parties, 
 but  by  Pofterity  3  that  is,  whether  I  have 
 given  a  better  Account  of  the  Dcfigns  of 
 the  principal  Things  in  the  Bible,  than 
 all  before  them  or  they  have  done  :  And 
 
 there 
 
Introduction.       xxv 
 
 there  are  other  Queftions  which  naturally 
 follow  that. 
 
 I  need  only  mention,  that  thofe  who 
 have  laid  out  great  Eftates  in  Books,  and 
 whofe  Underftandings  lie  in  thofe  Books, 
 are  like  to  be  no  great  Friends  to  my  Un- 
 dertaking ;  for  if  it  fucceed,  they  will  al- 
 moil  all  be  for  one  Ufe,  and  there  will 
 not  be  fufficient  Confumption. 
 
 Before  we   attempt  to   view  the  firft 
 TranfacSions  between  God    and  Man,  or 
 prefume  to  confider  the  Words  which  re- 
 late to  the  Being  of  God;  it   is  neceifary 
 we  enquire  a  little  who,  and  what  w^e 
 are,  what  Relation  we  have  to  him,  what 
 Powers  we  have  to  know  him,  how  we 
 came  by  them,  what  Means  we  have,  and 
 how  we  came  by  them.     I  Ihall  not  trou- 
 ble you  much  with  Imaginations  or  Proofs, 
 a  pofteriori^  I  mufl  refort  to  the  Fountain. 
 We  have  firft.  Gen,  i.  26.  a  Relation  that 
 the   Aleim   by     an   Interlocution  among 
 themfelves  refolv'd,  and  fo  form'd  theSub- 
 ftance  of  D'it^  Man^  of  theDuft  of  nD^wV, 
 which  had  been  created,  of  the  fame  Mat- 
 ter, and  without  any  Difference  from  the 
 other  Beafts,  as  Gen,  ii.   19.  fo  i  Cor,  xv, 
 45.  fave  that  he  was  to  de  in  the  Image 
 according  to  the  r\MT\  S>imiUtudes  (for  the 
 Word  is  Plural)  of  the  Aleim.  In  his  Image^ 
 
 in 
 
x^Vi     Intro  jbiuctioN. 
 
 in  the  Image  of  the  Aleim,  explains  Simi^ 
 litudes,  there  was  one  Image,  and  four  Si- 
 militudes, two  joint,  fo  three ;  but  there 
 was  alfo  a  Similitude  in  the  Mind  which 
 refembles  the  joint  Adt  in  Similitudes,  or 
 Perfons  in  the  Aleim,  This  feems  to 
 be  fetting  him  very  high ;  but  who  the 
 Aleim  werej  or  what  Image  or  Simili- 
 tudes there  were,  or  were  to  be  of  them^ 
 has  hot  lately  been  confider'd,  and  is  Part 
 of  the  Subject  of  the  following  Work.  But 
 the  next  Account  we  have  of  Man,  which 
 was  previous  to  his  A6:ion8,  which  fo  much 
 concern  us,  and  was  defign'd  to  give  us  an 
 Account  of  his  Natures,  is  Gen,  ii.  7.  We 
 have  there  the  Addition  of  'Jehovah  to 
 Aleim ^  (to  fhew  who  that  was,  is  another 
 Part  of  the  faid  Work)  and  we  have  an 
 Account,  that  they  made  £D1^<  the  Body 
 of  the  fame  Matter,  but  that  they  T\^>  in-- 
 fufed 'Oi^'in  r\r:im  a  Soul  of  Lives^  and  "^TV 
 'was  Dlk^  the  Body  r^^y)  for^  or  to  the 
 Ufe  of,  a  Frame  n^Pt  alive.  The  Mifcon- 
 ftrudion  of  thefe  Words  has  fill'd  the 
 Scripture  with  Nonfenfe  and  Falfliood, 
 and  made  one  Part  of  them,  in  plain  Words, 
 contradict  another,  made  even  our  Writers 
 and  Preachers  aifert,  that  there  is  no  Men- 
 tion, in  the  Old  T^ejiament^  of  any  Life  af- 
 ter this  >  that  the  fews  never  thought  of 
 
 any 
 
iNTfeODUCTibN.       XXVii 
 
 any  fuch  Thing ;  made  thofc  who  read 
 the  Tranflation  with  ever  fo  good  AbiUties 
 and  Intent,  uncertain  what  Body  or  Soul 
 IS;  nay,  indeed,  whether  they  have  any 
 Souls,  or,  which  is  much  the  fame,  whe- 
 ther they  are  mortal  or  immortal ;  and 
 made  thofe,  who  are  otherwife  inclined, 
 make  a  Jeft  of  the  Book. 
 
 As  j4dam  was  for  t2^£3^  a  Frame  n^ft 
 living,  and  the  Soul  was  breathed  into  the 
 living  Frame,  we  fliall  firft  confider  ti^fjj. 
 Coc.  520.  "As  that  by  which  Man  lives  as 
 an  Animal,  is  called  ty £5^  the  Life,  fo  that 
 by  which  he  lives,  as  Man :  And  eve- 
 ry AfFedlion  or  Appetite,  fimilar  to  that 
 which  falls  under  the  Animal  Life,  is  at- 
 tributed to  Anima,  the  Life ;  though  the 
 Knowledge  falls  not  under  any  corporeal 
 Thing.  C.  tt^£):  Ethiop.  There  are  two 
 Lives  or  Souls  in  Man,  the  one,  which  is 
 the  Breath  or  Spirit  of  Life  (that  is,  the 
 rational  Soul)  proceeding  from  the  Mouth 
 of  God  the  Creator,  which  relates  not  to 
 the  elementary  Nature  of  Man,  neither 
 doth  it  die.  The  other  is  the  animal  Fa- 
 culty, (that  is,  the  fenfitive  Life  or  Soul) 
 and  this  is  compounded  of  the  Elements, 
 and  is  itfelf  Mortal.  Or,  I  Lr  'Tis  a 
 Frame,  a  fecondary  Machine,  fo  Micro- 
 cofm  made  of  the  Atoms  of  nD*T{^  vegeta^ 
 bk  Mouldy   composed  of  Veffels,  Tubes, 
 
 and 
 
^xfii        I  N  T  R  O  D  U  C  T  r  O  Ni 
 
 and  Strainers,  containing  Fluids  liable  to 
 the  Aftion  of  the  Parts  of  the  great  Ma- 
 chine ',  fo  to  be  put  into  Motion  by  the 
 Parts  of  Light  pervading  the  Veffels  and 
 Tubes.  I  think  I  may  fay  now,  that  firft 
 formed  in  the  Egg,  fo  diftinguifhed  from 
 the  Bones,  which  are  but  a  Support  to  the 
 Frame,  and  from  Ligaments,  Flefh  and 
 Skin,  which  are  for  its  feveral  Ufes  and 
 Covering  5  fo  a  Frame  with  Fluids  in  it, 
 which  by  that  Degree  or  Species  of  Fire, 
 or  that  Adlion  of  Light  which  exifts  in 
 Fluids,  may  be  circulated  before  we  are 
 born,  and  which,  befides  Pei  fpiration,  is 
 able  to  admit  Air,  and  emit  Breath,  which 
 is  occafioned  by  Circulation  after  Birth, 
 and  without  which  Circulation  cannot  go 
 oUj  or  continue.  And  as  the  Adlion  of 
 the  Agent  is  folely  upon  the  Fluids,  and 
 the  Effeds  produced  with  them,  and  the 
 Veffels  or  Tubes  are  only  Guides,  in  Re- 
 iped:  of  the  i^tonement  the  Blood  is  nam'd 
 as  chief,  at  other  Times  'tis  but  call'd  the 
 Blood  of  the  Frame,  as  a  Part  of  it :  So  a 
 Frame  v/hofe  Fluids  are  liable  to  be  mov'd, 
 and  fo  made  to  live  by  breathing,  which  is 
 the  outward  Part  of  the  Adl,  and  is  given 
 for  the  Idea,  and  when  thofe  Fluids  are 
 in  Motion,  though  paffive,  a  Circulator,  a 
 Breather.     This  Adtion,  I  think,  may  be 
 
 the 
 
Introduction,     xxix 
 
 the  fimple  Signification  of  T^T] :  but  the 
 Organs  of  this  Frame,  exclufive  of  Bones, 
 and  I  think  I  may  fay,  of  Flefh,  by  this 
 Motion,  are  capable  of  Senfation,  Appetite, 
 AfFedlion,  &c.  and  the  Agent  with  this 
 Frame  and  Fluids  jointly,  with  Bones,  Li- 
 gaments, &c.  to  move  the  Parts  of,  or 
 remove  the  whole  Man.  B.  C.  1675. 
 MaimonideSy  in  More- — Book  II.  Chap,  i^ 
 where  he  treats  of  the  firft  Mover,  he 
 faith  ^— this  Stone  which  is  moved,  the 
 Stick  moves  5  the  Hand  moves  the  Stick  ; 
 the  Nerves  move  the  Hand  ;  the  Arteries 
 move  the  Nerves  3  the  Mufcles  move  the 
 Arteries;  the  natural  Heat  {which you  will 
 fee  is  the  Steam)  moves  the  Mufcles  -,  the 
 Frame  (fi^£)>)  which  is  within,  moves  or 
 excites  the  natural  Heat,  and  this  is,  with- 
 out Doubt,  the  firft  Mover.*' 
 
 This  depends  upon  proper  Supplies  for 
 the  Agent  to  operate  upon  to  fuftain  this 
 Life,  Parts  to  be  io  employed,  Parts  to  be 
 apply'd  while  growing,  and  after,  in  lieu 
 of  thofe  wafting,  and  Parts  to  be  cJifcharg- 
 ed,  then  capable  of  being  made  immortal;, 
 now  liable  to  Death,  Fermentation  and 
 DilTolution,  and  to  be  new  formed.  With- 
 out Diftindtion,  fuppofed  to  be  alive,  but 
 with  Diftindtion  either  alive  or  dead,  as  a 
 Watch  without  Diftindlion  is  fuppofed  to 
 Vol.  IIL  C  be 
 
txx        i  N  T  R  O  D  tr  C  T  I  O  i^o 
 
 be  going,  but  is  a  Watch  going  or  ftand- 
 ing.  The  Name  is  common  to  that  Part 
 of  Man,  or  any  other  Creature  of  that 
 Species  of  Matter,  including  each  Figure^ 
 with  the  different  Degrees  of  Capacity  in 
 each,  without  Comprehenfion  or  Diftinc- 
 tion  fuppofed  to  be  a  Man^  Lev.  xxvi.  1 1. 
 jfer.  li.  14.  jlmos  vi.  8.  borrowed  for  an 
 Idea  of  Jehovah  Aleim^  or  fpoke  of  the 
 Body  of  Chriji, 
 
 I  cannot  break  the  Verfes,  fo  cannot 
 keep  the  Citations  exaftly  in  the  Order  of 
 the  Defcription.  PJaL   cxxxix.  4.     I  afjt 
 fllJ^^li  fearfully  and  tD^K^iDi  wonderfully 
 made.     Job.    x.     Hajl    thou    not  poured 
 me  out  as  Milk^  and  curdled  me  like  Che efe? 
 Thou  hajl  clothed  me  with  Skin  and  Flejhy 
 and  fenced  (Heb.  hedged)  me  with  Bones 
 and  Sinews  (or  Nerves)  (Lives  and  Mercy 
 haft  thou  made  with  me)  afid  thy  Vif  tac- 
 tion hath  kept  my  Spirit ;  (all   thefe  Parts 
 are  exclufive  of  me,  the  Frame. )     So  Eze- 
 kiel  xxxvii,  5.     T'hus  faith  the  Lord  God 
 unto   tkefe  Bones,    Behold,    I    will  caufe 
 Breath  to  enter  into  you  ^  and  you  fiall  live  ^ 
 and  1  will  lay  Sinews  upon  yoUy  and  will 
 bring  Flcfo  upon  you^  and  cover  you  with 
 Skin^   and  put  Breath  into  you^   and  ye 
 JJjall  live A?id  the  Bones   came  toge- 
 ther^  Bone  to  his  Bone,     And  when  I  be- 
 
 held^ 
 
Introduction,      xxxi 
 
 heldy    lo  the  Sinews  tind  the  Flefi   came 
 upon  them,  and  the  Skin  covered  tkcm  a- 
 'hove,  but  there  was   no  Breath  in    the?n, 
 Then  faid  he  unto  me,  Prophefy   unto  the 
 Wind,  Prophefy  Son  of  Man,  and  fay  unto 
 the  Wind,  thus  faith  the  Lord  God,  come 
 from   the  four    Winds,    O    Breath,    and 
 breathe  upon   thofe  fain,  that   they    may 
 five.      So  I  prophefed  as  he    com??2anded 
 me,  and  the  Breath  came  mito  them,  and 
 they  lived,   and  food  upoji  their  Feet,     In 
 the  next  we  have  the  Veflels  of  the  Frame 
 in  one  Word  n^^D  Chald.  K^^D  the  Rei7ts 
 (Gr,  ;:^o<A/a)  which  is  ufed  for  the  Frame, 
 us  the  Heart  is  for  the  Soul,  and  to  which 
 the  AfFedions  of  the  Frame  are  attribu- 
 ted, and  were  as  well  as  the  Blood  to  be 
 facrificed  {io  mniD  is  alfo  ufed   for  the 
 Aiiedions  of  the  Frame,)  Job  xix.  27. 
 Though   my  Reins    be    confumed    within 
 me  (in  my  Bofom.)     The  next  is  a  De- 
 fcription  of  the  Vellels  of  the  Frame  ;  'tis 
 not  neceffary  to  explain  it  more  fully  here. 
 Eecl.  xii.  6.    Or  ever  the  Silver  Chord  be 
 ho  fed,  or  the  golden  Bowl  be  broken,  or  the 
 Pitcher  be  broken  at  the  Fountain,  or  the 
 Wheel  (the  Organs  of  Circulation)  be  broken 
 at  theCiflern,     Thefe  next  fliew  thaj:  the 
 Blood  is  Part  of  the  Frame  ;  Gen,  ix.   5. 
 C  2  Sureh 
 
%xx\i     Introduction. 
 
 Surely  your  Blood  ^yntH/Q^b  which  is  for 
 the  Ufe  (or  Support)  of  your  (animal) 
 Frame  will  I  require^  at  the  Hand  of  e^ 
 very  Man's  Brother  will  I  require  ^t^^ 
 DHNn  the  animal  Frame  of  Man,  Prov^ 
 xxviii.  17,  A  Man  that  doth  Violence  to 
 the  Blood  ti^Bi  of  any  Perfon,  Jlmllflee  to 
 to  the  Pit^  let  no  Man  flay  him.  fer.  ii. 
 34.  is  found  the  Blood  of  the  Animal 
 Frajnes.  EzeL  xvi.  5.  -jt^fDi  bvy:i  to  the 
 loathing  of  thy  Perfon,  (Z.  P.  i.  e.  Bo- 
 dy,) Before  the  Fall,  Gen,  i.  28.  there 
 was  a  general  Grant  of  all  Creatures.  Af* 
 ter  the  Flood,  Gen.  ix.  4.  there  is  a  Re- 
 ftraint  of  Blood  mentioned ;  and  Levit. 
 xvii.  II.  the  Reafon  given  (which  arofe 
 by  the  Fall,  and  then  took  Place)  and  the 
 Promife  confirmed,  Gen,  4*  Only  the  Flejh 
 with  the  Life^  its  Blood  fiall  you  not  eat. 
 Lev.  xvii.  11.  For  the  Life  oj  the  Flefh  is 
 in  the  Blood  5  and  I  have  appointed  it  you 
 upon  the  Altar^  to  atme  for  your  Lives  : 
 for  the  Blood  which  is  in  the  Life  [or  that 
 Part  which  lives,  in  the  ajiimal  Frame) 
 will  atone.  Ver.  14.  Fo^'  the  Life  of  all 
 Flejh  is  its  Blood ;  it  is  in  the  Life ;  ard 
 I  fay  unto  the  Children  of  Jfrael^  yejhall 
 not  eat  the  Blood  of  any  Fkjh  :  becaife  the 
 Life  of  all  Fief:  is  its  Bleed.  Dent,  xii. 
 23.  Oiily   be  jure  that  thou    eat    not   the 
 
 Blood, 
 
Introduction,     xxxiii 
 
 Blood,  for  Din  the  Blood  that  is  tJ^lD^rr, 
 iijid  thou  Jhalt  not  eat  ti^D^H  with  1^^:211 
 the  Flejl\     As  this  diftinguifhcs  the  Frame 
 and  Fluids  from  the  Fle(h,  fo  Ifa,  x.   i8. 
 from  the  ti^£}3   to  the  Flejh,     So  Job  ii   5, 
 6.  Touch  his  Bone  and  his  Flejh. —  Behold^ 
 he  is  in  thine  Hand^    but  fave   his   fit^fji 
 Life,     The  Light  and   Spirit  gave   this 
 Frame  and  the  Fluids  Life,     Gen,  vi.  17, 
 Every  Flefh   wherein   is    D^^H    T\T\    the 
 Breath  of  their  Lives,     Job  vii.  7.    Re-- 
 member  that  T\T\  Breath  is  ^^1  my  Life. 
 xii.  10.  In  whcfeHand  is  the  W^^i  of  eve^ 
 ry  one  that  lives -^    and  the  Breath  of  every 
 Flejh  of  Man  ;   Ffal.  cxiv.  29.  Thou  takefi 
 away  their  Breathy  ^lyi^s*  they  die^  &  al. 
 Wifd.  XV.   16.   He  that  borroweth  his  own 
 Spirit  fajhioneth  them.     So   ts^5<i   a  Verb 
 fignifies,  to  breathy   and  a  Subftantive  an 
 Agent,  a  Breather^  or  a  Frame   breathed 
 in.     Evod,  xxiii.  12.    -/^W  the  Son  of  thy 
 Handmaid  may   take  Breath,     xxxi.   1 7. 
 On    the  fevcnth  Day  he  refled  and  took 
 Breath,     2  Sam.  xvi.  14.  They  that  were 
 with  him  pa72tingy  and  took  Breath  there.- 
 Wifd.  vii.  3.  I  drew  in  common  Air.  This 
 vi^ants  fuch  Supplies,  liable  to  fuch  Senfa- 
 tions  and  Appetites  as  Brutes  are.     Fxod, 
 xii.  16.  Only  that  which  is  eaten  W^l  ^D*? 
 of  every  Frame,     Lev.   v,  2.    Or   if  the 
 C  X  Frame 
 
xK^iv  Introduction. 
 
 Frafne  touch,  vii.  i8.  The  Frame  that 
 iateth  of  it,  xvii.  lo.  xxii.  4.  He  that 
 toucheth  any  unclean  animal  Frame,  Num. 
 xix.  22.  Deut.  xxiv.  5.  And  jet  ^  his  t^^^i 
 upon  it.  Job  vii.  15.  And  my  t^£)^  choof- 
 eth  its  Breath  to  bejlopped :  my  Subjlance 
 Death,  xxxiii.  20.  And  his  Frame  ab- 
 horreth  defir able  Food,  Pfal.  Ixxviii.  i8« 
 A/king  Meat  for  their  tt>£)^  cv.  8.  Tthe 
 Iron  entered  his  Frame,  Prov.  vi.  30. 
 Men  do  not  defpife  a  T^hief  if  hefeal  tofa^ 
 tisfy  his  Frame^  when  he  is  hungry,  xxv. 
 25.  Cold  Waters  to  the  thirfiy  animal 
 (Part.)  xxvii.  7.  The  full  Frame  loaths^ 
 the  Honey-comb  ;  but  to  the  hungry  Frame 
 every  bitter  Thiug  is  fweet.  Ifa.  xxix.  8. 
 And  his  Frame  is  empty  — And  his  Frame- 
 has  Appetite.  Jer.  xiii.  17.  My  Frame 
 fiallweep.  xxxviii.  16.  That  gave  us  this 
 Breathing  {Time),  Thefe  Words  are  u- 
 fed  for  all  the  Animals  in  the  Creation. 
 Gen.  i.  2 1 .  Every  n^H  PD^  Animal  liv- 
 ing, Vcr.  24,  30.  ii.  7.  ix.  10,  12,  15^ 
 16.  and  ^£1^  is  liable  to  be  prefcrved  a- 
 live,  to  be  fmitten,  killed,  to  die,  to  be 
 felt  when  dead,  to  defile  others  by  touch- 
 ing it,  as  other  Animals  are.  Ge?i,  xix, 
 7.0,  And  my  Frame  fiall  live.  Lev.  xxi. 
 II.  Neither  fall  he  go  in  to  ntD  r\^^:h 
 X7jy  dead  Frame,     Num.  vi.  6.  Lev.  xxiv. 
 
 17.  That 
 
InTRODUGTION,       XXXV 
 
 I  J,  Thaffmiteth  any  Frame  of  Man /hall 
 die.  Ver.  i8.  That  fmiteth  the  Fra?ne  of 
 a  Beaji  JImU  make  it  good :  Fr(i7ne  for 
 Frame.  Numb.  v.  2.  Whofoever's  Frame 
 is  defied,  yi.  11,  For  that  he  finned  by 
 the  Frame,  ix.  6.  Who  were  polluted  by 
 the  Frame  of  a  Man.  Ver.  10.  ix.  1 1, 
 He  that  touches  the  dead  of  a  human 
 Frame.  Ver.  13.  Whofoever  touches  the 
 deady  the  Frame  f>f  a  Man.  xxiii.  10. 
 Let  7ny  Frame  die  the  Death  of  the  Righ^ 
 teous.  xxxi.  19.  Every  one  that  kills 
 t^5i.  Deut.  xix.  11.  Rife  up  againft  him^ 
 md fmite  him  in  the  Frame.  Jof.  x.  28. 
 Dejlroyed  thejn^  artd  every  tt/Q'^  in  it.  Job 
 xxxiii.  18.  P refer ve  his  Fra??ie  fro?n  Cor-- 
 ruption.  Ver.  21,  30.  Matt  x.  28.  Not 
 able  to  kill  \'Vixv  fhe  Soul. 
 
 We  have  Accounts  of  relieving  the 
 Frame,  Pi'-ov.  xxv.  13.  La?n.  i.  11,  16, 
 19.  and  i  Ki7igs  xvii.  22.  that  Life  was 
 reftored  to  one ;  and  we  have  a  conditio- 
 nal Promife,  Prov,  iii.  22.  Theyfiallbe 
 Lives  to  thy  Fra?ne^  befides  Job'^  Decia^ 
 ration,  xix.  26.  And  this  fettles  an  Ar^ 
 tide  of  the  Creed.  Ifa.  liii.  13.  Emptied 
 out  his  Frarne  to  Death.  Pfal.  xvi.  10. 
 For  thou  wilt  not  leave  my  Fra?ne  in  the 
 Grave,  And  confounding  thefc  has  drawn 
 Men  into  the  Notion  ot  Purgatory.  P/. 
 C  4  cxHi« 
 
xxxvi     Introduction. 
 
 "cxlii.  8.  Bring  my  Frame  out  of  ^ijiDD 
 Confinement,  Ifa.  xxii.  22.  The  Key  of  the 
 Hoiife  ^  David  'will  I  lay  upon  his  Shoulders. 
 So  hejhall  open  arid  none  IJID  f}:>aUjhut',  and 
 heJJjallJlmt  and  none  fhall  open.  Ibid.  xlii. 
 7.  Ho  bring  out  the  Prifoners  from  Con- 
 finement, them  that  fit  in  Darknefs^  out  of 
 the  Prifon-Houfe,  ixi.  i.  The  Opening  of 
 the  Prifon  to  them  that  are  bound,  Zach. 
 ix.  II.  Ha've  releafed  *^n^Dt^  thy  Prifoners 
 cut  of  the  Pit, 
 
 We  fhall  proceed  to  the  Soul,  the  Tran- 
 flators  fcem  to  have  taken  the  Idea  of  T\^\ 
 breathed  from  the  Ad  of  a  Man,  fuppo- 
 fing  him  communicating  his  own  Breath, 
 which  vi^as  Part  of  the  Support  of  his  own 
 Life,  to  another  which  had  no  Breath, 
 and  fo,  as  they  fuppofed,  no  Life,  and 
 thereby  communicating  Life.  But  as  the 
 Word  is  not  apply 'd  to  any  fuch  Pur- 
 pofes,  it  can  give  no  fuch  Idea.  By  this 
 Miftake  of  the  Idea  they  have  ,  as  far  as 
 they  could,  loft  the  Idea  of  the  Soul.  The 
 Word  is  ufed  with  ^  perfixed  as  an  A- 
 gent.  Jer.  vi.  29.  For  a  Pair  of  Bellows, 
 ircm  their  taking  in  of  the  Air,  and  pour- 
 ing it  out ;  without  the  D  for  an  Adion, 
 that  of  pouring  in  or  out  ;  'tis  apply'd  to 
 the  Voice,  to   fuch   a  Blaft  of  Fire,    or 
 
 Light, 
 
Introduction,  xxxvii 
 
 Light,  as  had  Power  to  deftroy  Enemies. 
 Ezeh  xxxvii.  9.  t©  pouring  the  Spirit  in- 
 to dead  Bodies  ;  the  Idea  is  taken  from 
 the  Air  infufing  into  the  Face  of  Man, 
 which  with  Refpedl  to  it  (the  Air  which 
 furrounds  him)  is  into  every  Part  of  Man, 
 the  Fire,  the  Light,  thofe  Parts  which  en- 
 ter at  the  Pores,  which  carry  on  the  Ex- 
 panfion,  and  thereby  Circulation,  Breath- 
 ing, ©"r.  So  yobn  viii.  12,  ^he  Light  of 
 Life  (of  which  hereafter)  and  fo  the  Idea 
 is  carried  up,  fob  xi.  20.  to  the  Inftru- 
 ment  which  pours  out  the  Soul  ^  and 
 ibid,  xxxi.  39,  and  fer,  xv.  9.  to  the  pour- 
 ing out,  or  as  we  tranflate  it,  giving  up 
 the  Ghoji  5  in  each  the  Soul  is  exprefled 
 by  the  Subflantive  of  this  Word  pl^S  viz. 
 that  which  was  poured  in. 
 
 I  have  in  the  fecond  Part  of  M.  P.  fuffi- 
 ciendy  ihewed,  that  the  Gods  and  Spirits 
 of  the  Heathens  were  the  Subftance,  Con- 
 ditions, and  Powers  of  the  Air  ;  and  they 
 thought  of  no  other  Soul  but  the  Air,  as  * 
 is  clearly  expreffed,  TFifd,  ii.  i.  For  the 
 Ungodly  faid,  ?'eaJo?2i?ig  with  tbemfehes^ 
 but  not  aright^  —  and  we  frjall  be  hereaf- 
 ter as  though  "uce  had  never  been :  For  the 
 Breath  'in  our  Nojirils  is  as  Stnoak,  and  a 
 little  Spark  in  the  moving  of  our  Heart  : 
 PFhich  being  extingiiijked^   our  Body  Jhall 
 
 be 
 
XXXviii     I  N  T  R  O  D  U  C  T  1  O  K% 
 
 be  turned  into  AJhes^  and  our  spirit  jhall 
 vanip  as  the  f oft  Air,  Hence  their  Zst^V 
 from  ^a6?,  or  ^so?,  Jupiter  %  Epithet,  the 
 Giver  of  Life,  or  of  Light,  Heat,  which 
 gives  Life  ;  fo  Solomon^  no  doybt,  perfo- 
 nating  them,  in  Ridicule  of  their  Notions 
 about  this  nT\  Spirit^  Aer,  Eccl.  iii.  21, 
 Who  knows  the  Spirit  (Breath)  of  the  Sons  of 
 Adam  that  goeth  upwards ;  and  the  Spirit 
 (Breath)  of  a  Beaji  that  goes  downwards 
 to  the  Earth,  For  v^hen  he  fpeaks  as  a 
 Prophet,  he  once  ufes  this  Word  defcribed 
 ty  other  Words  for  the  SouL  Ibid,  xii.  7. 
 And  the  Dufi  Jhall  return  to  the  Earth  as 
 it  was  ',  and  the  Spirit  jhall  return  to  God 
 who  gave  it.  I  muft  in  this  Work,  after 
 I  have  fhevved  the  Nature  of  Man,  his  State, 
 &c.  {hew,  that  there  is  a  Neceffity,  and 
 that  it  cannot  be  otherwife,  but  that  all  the 
 Ideas  we  have  of  the  Eflence  or  Powers  of 
 our  own  Souls  or  other  Spirits,  nay,  even  of 
 God,  muft  be  taken  from  thofeinthe  Air. 
 And  as  this  is  taken  from  the  Air  in  the 
 faid  Condition  and  Action,  Halitus,  Fla- 
 tus  DOa^i,  which  is  the  true  and  real  Idea 
 of  the  Word,  it  is  ufed  here  for  a  Being  of 
 an  EfTence  not  otherwife  to  be  defcribed, 
 of  a  difterent  Nature,  and  diftind  from 
 the  Subftancc  of  D"l^e  the  Man,  the  Crea- 
 ture 
 
Introduction,    xxxix 
 
 ture  that  lives  and  has  his  Powers  from  the 
 Element  of  the  Air. 
 
 There  is  nothing  but  n^  the  Eflence 
 has  Exiftence  j  fo  nothing  but  that  Ef- 
 fence,  and  the  Perfons  in  it  (of  which 
 hereafter)  has  Life  or  Lives  in  it  or  them, 
 and  arc  able  to  communicate  Degrees  of 
 that  Kind  of  Exiftence  to  Creatures ;  fo 
 of  Chriji,  John  i.  4.  In  him  was  Life^ 
 and  the  Life  was  the  Light  of  Men,  It 
 appears,  God  has  created  one  Genus,  and 
 fo  framed  them,  that  his  Agents  mecha- 
 nically give  Life  to  them;  we  fuppofe 
 what  has  been  proved,  and  will  be  im- 
 proved, that  there  is  a  created  Fluid  of 
 three  Names,  which  afts  mechanically, 
 and  rules  every  thing  in  this  Syftem;  and 
 that  ^  Fluid  and  thofe  Names  are  ufed  to 
 give  us  Ideas  of  n^  the  uncreated  Effence, 
 and  Perfons  in  that  Effefnce,  who  have 
 created,  framed,  and  rule  every  Thing  j 
 and  by  the  Strength  and  Power  of  thefe 
 invifible  Agents,  to  give  us  Ideas  of  the 
 Effence,  which  created,  formed,  and  fo 
 enabled  them  to  a6t :  And  that  this  Spe- 
 cies of  created  Matter,  fo  formed  into 
 Frames  to  receive  Life  from  this  created 
 Fluid  mechanically,  which  has  not  Life 
 for  itfelf  (though  the  Heathens  afcribed 
 it)    but   Power  of  communicating  it  to, 
 
 and 
 
xl        Introduction. 
 
 and  fupporting  it  in  thefe  Frames,  is  to 
 give  us  an  Idea  of  a  Species  of  created 
 Eflence,  to  Parts  of  which  that  uncreated 
 Eflence,  of  which  the  created  Names  give 
 us  an  Idea,  has,  independent  of  them, 
 communicated  Lives.  And  the  Mecha-r 
 nifm  in  this  Fluid,  and  thofe  Frames,  is 
 to  give  us  Ideas  of  the  Manner  of  com- 
 municating this  Sort  of  Life,  and  of  fup- 
 porting it,  becaufe  we  can  have  no  higher 
 Objedl  for  Ideas. 
 
 But  as  Ideas  of  the  Eflence  and  of  the 
 Perfons,  becaufe  invifible,    and    of   their 
 Actions,   Strength,  and  Power,  are  taken 
 from  this  Fluid  and  the  three  Parts  in  it ; 
 and  as  one  of  the  Names  or   the  undivi- 
 ded    third  Part  in  this   created   Fluid  is 
 called  nn  Spirit,  and  is  the  Breath,  and 
 with  the  Light,    another  undivided  third 
 Part  is  the  Life  of  tDn^^  the  living  Crea- 
 ture ',  and  as  the  Manner  of  infufing  Life  ' 
 into  that  Frame  by  this  Machine,  is  in- 
 fufing a  Part  or   Parts  of  itfelf,    or    of 
 that  Part  or  Parts  of  itfelf  which  in  that 
 A<ftion  is  called  Light,  and  Spirit;  and  as 
 the  Word  Spirit  is  employed  to  give  us  an 
 Idea  of  the  Spirit,  the  third  Perfon  in  the 
 uncreated  Eflence  ;  and  as  it  is  alfo  employ- 
 ed, joined  with  Jehovah  or  Aleini^  to  give 
 lis  an  Idea  of  Power,  fo  is  made  the  Em.« 
 
 blem 
 
Introduction.       xli 
 
 blem  of  Power,  and  faid  to  be  communi- 
 cated to  Man  or  Men  to  give  an  Idea,  not 
 of  communicating  the  whole  or  any  Part 
 of  the  EiTence  of  that  Perfon,  but  of  the 
 delegated  Power  of  exercifingthe  Attribute 
 of  Prefcience,  or  fome  other  of  the  Attri- 
 butes of  that  Effence  or  Perfon  ;  and  as 
 •Light  is  ufed  to  give  us  an  Idea  of  the  fecond 
 Perfon;  the  Word  Spirit  or  the  Word  Light 
 could  not  be  ufed  here  -,  and  the  Idea  taken 
 from  either  or  both  of  them,  which  give 
 Life  to  the  Body,  would  not  have  made 
 the  Diftindtion  which  is  next  to  infinite. 
 
 So  as  God  created  another  Species,  and 
 gives  it  Lives  j  the  Name  of  that  which 
 is  to  give  us  an  Idea  of  that  which  con- 
 ftitutes  a  created  Mind,  that  is,  the  Ef- 
 fence of  the  Soul  or  Mind,  which  is  but 
 a  fmall  Part  of  that  created  Effence,  bc- 
 caufe  invifible,  is  a  Name  of  a  fmall 
 Part  of  that  created  Fluid,  Part  of  the 
 Subftance  of  that  Machine  which  gives 
 Life  to  our  Body.  A  Name  of  a  fmall 
 Part  of  the  Mixture,  a  Haltfus  in  that 
 Condition  or  Adlion  of  the  Fluid  upon 
 the  Body  of  Man,  which  we  from  its 
 Effe(!ls  call  Heat,  is  borrowed  to  give  us 
 an  idea  of  that  frnall  Part  of  an  Effence 
 or  Subftance,  out  of  which  that  is  taken 
 which  we   call   a  Soul    or  Mind  ;     and 
 
 2  the 
 
Sdii      Intiioduction. 
 
 Idea  of  the  Manner  of  its  taking  Llvesi 
 and  of  their  being  fupported,  is  taken  from 
 the  continual  Circulation,  and  fo  Irradiati- 
 on of  the  Air  and  its  Preffure,  whereby 
 our  Frames  are  fupplied  with  frefh  Halitus 
 for  what  we  call  Heat,  &c.  and  carried 
 to  that  otherwife  inconceivable  Effluence 
 of  the  Effencc  which  communicates  and 
 fupports  Life  in  the  Eflence  of  created 
 Spirits. 
 
 But  the  Infufer,  the  Adion  of  Infuling, 
 the  Thing  infufed,  and  the  Manner  of  its 
 having  Lives,  cannot  be  taken  in  one 
 lingle  or  complex  Idea,  becaufe  there  is 
 nothing  that  our  Senfes  can  reach,  which 
 can  give  fuch  an  Idea  -,  nor  can  we  have 
 two  of  them  in  one.  If  it  were  taken  in  one 
 Idea  from  the  Air,  which  infufes  Part  of 
 its  felf  into  the  Body  of  a  Man,  the  Halitus 
 can  give,  and  the  Spirit  fupport  Life  in  a 
 framed  Eflence  ;  that  is  the  furtheft  it  can 
 20.  It  cannot  infiife  an  Eflence  into  another 
 with  Lives  5  for  Air  ov  2i  Halitus  infufed  into 
 the  Body,  is  not  an  Eflence  nor  Part  of  the 
 Body,  but  is,  with  the  Spirit,  the  Supporter 
 of  Life  in  the  Body  -,  and  the  Idea  of  the 
 Matter  infufed,  if  it  were  taken  flri(5tly 
 from  the  Halitus^  woukl  carry  tlie  thing 
 too  far  J  for  the  Halitus  infufed  into  the 
 Body  is  Part  of  the  Air  its  felf,  what  the 
 
 Jehovah 
 
iNTfeODUCTIONo       xllil 
 
 Jehovah  Aleim  infnfed,  was  but  a  Figure, 
 an  Image  of  themfelves.  And  here  in 
 Diftindlion  to  that  Life  given  by  the  Ma- 
 chine, as  well  as  of  the  Effence  infufed^ 
 the  Names  of  thofe  are  ufed  who  are  ex- 
 preffed  to  have  Lives  in  themfelves  in 
 their  Effence^  and  who  can  create  EiTen- 
 ces,  and  give  Lives,  they  performed  that 
 Part  i  and  who,  as  will  appear  by  thofe 
 Names,  are  engaged  for  the  Welfare  of 
 thofe  Beings  •  and  as  the  Cafe  now  ftands, 
 ftill  to  procure  fuch  of  them  as  do  their 
 Parts,  Lives. 
 
 But  above  all,  the  EfTence  of  the  Soul 
 is  diftinguifhed  by  the  Plurality  or  Duality 
 of  Lives  5  for  none  will  affert,  that  the 
 Air  can  give  more  Lives  than  one  to  one 
 Man.  Whatever  Pov/er  the  infufed  Soul 
 had  in  of  over  Adam^  he  was  not  changed^ 
 but  ftill  was  a  fenfitive  mortal  Animal,  and 
 no  more.  The  fecond  Life  Man  muft 
 have,  whether  it  had  been  by  the  Sacra- 
 ment, the  Tree  of  Lives,  or  whatever 
 other  manner,  muft  be  from  a  higher 
 Fountain  j  and  as  an  immortal  Soul  muft 
 have  more  than  one,  and  I  think  can  have 
 fio  more  than  two,  one  before  Separation^ 
 and  another  after  :  But  if  we  fliould  al- 
 low one  during  Separation,  and  fo  make 
 three,  it  will  not  alter  the  Cafe  ;  whether 
 
 they 
 
Xliv  I  xN  T  R  O  D  U  C  T  r  O  N. 
 
 they  be  accounted,  with  reference  to  the 
 two  States  or  the  two  Lives,  with  the  Body^ 
 or,  in  the  Scripture  Manner  of  fpeaking,  a 
 Life  of  Duration,  and  a  Life  of  Happinefs, 
 becaufe  the  one  without  the  other  is  Deaths 
 'tis  all  •  the  fame  :  And  we  need  not  de- 
 pend upon  a  iingle  Word,  for  in  many 
 other  Places  where  the  future  State  is  in- 
 cluded, the  Word  is  plural. 
 
 I  (liall  cite  a  few  Texts  where  Dti^i  B.  d 
 *'  The  human  rational  and  immortal  Soul" 
 is  mentioned,  and  where  it  and  T\T\  the 
 Inftrument  of  fenfitive  Life  are  mentioned. 
 
 Pfal.  cl.  6.  Let  every  Soul  praife  Jeho- 
 vah, Prov.  XX.  27.  The  Soul  of  Man  is  a 
 Light  of  Jehovah,  fearching  all  the  inward 
 Parts  of  the  Belly,  Gen.  vii.  21.  Every 
 Man  in  whofe  Nojlrils  was  the  Soul,  the 
 Breath  of  Lives,  Jobxxvii.  3.  My  Soul 
 is  in  me,  and  the  Breath  of  God  in  my  No- 
 jlrils.—  xxxii.  8.  Surely  there  is  a  Spirit 
 (Breath)  in  Man  ;  and  that  which  the  Al- 
 mighty breathed  i?i  which  gives  them  Under- 
 Jianding, —  xxxiv.  14.  He  will  take  away 
 his  Breath  and  his  Soul :  every  f  eft  f: all 
 pe7'ijlj  together  and  Man  turn  again  to  Duji. 
 Ifa.  xhi.  5.  Thus  fays  God  Jehovah  that 
 fpread  forth  the  Earth —  that  gives  the 
 Scul  to  the  People- upon  it  \  and  Breath  to 
 
 them, 
 
Introduction^       xlv 
 
 them  that  walk  thcre'm, —  Ivli.  i6^  The 
 Spirit  [^i^tdXh)  Jhali  Jail  before  me^  and  the 
 Souls  which  I  have  made.  So  i  Tlief.  v.  23. 
 (T^^a  Spirit^  "srvBvi^cx,  Sotil,  and  ^uxv  Body. 
 Theie  two  Words  are  borrov/ed  from  Man 
 and  applied  to  God,  to  give  us  a  borrowed 
 Idea  of  the  two  Anions  of  God  upon 
 Man;  the  one,  'of  forming,  which  is  at-- 
 tributed  to  Tvf^  :  and  the  other  of  giving 
 Life,  which  is  attributed  to  Dti^^,  Job 
 :xxxiii.  4.  The  Spirit  oj  ^^  God  made  me  -^ 
 Old  the  Soul  of  the  Almighty  gave  77ie  Life, 
 
 The  Soul  of  Man  cannot  be  defcribed  by 
 Words,  becaufe  we  have  no  Idea  of* 
 it  ;  and  befides,  the  Idea  of  a  Halitus^  the 
 Word  li^  rendered  the  Heart,  is  ufcd  as 
 an  Emblem  of  Dit^^  the  Mind  or  Soul  ^  as, 
 Deut.  vi.  5.  Thou  Jhalt  love  Jehovah /Z?^y 
 Aleim  with  all  thy  Hearty  with  all  thy 
 Frame ^  and  with  all  thy  Might.  2  King, 
 xxiii.  3.  I  Chron.  xxviii.  9.  Serve  him  with 
 a  perfedf  Heai^t^  and  a  willing  Frame, 
 
 I  am  next  to  prove,  that  though  the  Air 
 can  give  but  one  Life,  Jehovah  Aleim  caii 
 give  two.  Jer.  xvii,  13.  Jehovah,  the 
 Fou72tainoJ  livifig  Waters,  Pfal.  xxxvi.  10. 
 TZ?<f  Aleim —  with  thee  is  the  Foiintain  of 
 Lives  ;  and  in  thy  Light  ftxill  we  fee  Lights 
 I  S-m.  xvii.  26,  36.  The  Aleirli— -  D*-f1 
 the  living   ones   (Livers.)      Jer.    10.    x. 
 
 Vol,  ill  D  Jehovah 
 
xlvi      Introduction. 
 
 Jehovah  Aleim  is  Trutb^  he  is  Aleim  D^^H 
 the  Livers ;  xxiii.  36.  Te  kave  peri^erted 
 the  M'crds  of  the  Aleim  Q^^n,  of  Jehovah 
 cf  Hcjis  our  Aleim.  As  the  Word  D^-'H 
 Lives ^  or  Livers^  is  ufed  plural,  in  Oppofiti- 
 on  to  a  Ungle  Life  in  the  Soul,  or  in  refpedt 
 of  the  Perfonality,  fo  when  their  Eflence, 
 or  thofe  Perfons  already  often  mentioned, 
 are  compared  with  that  fluid  Subftance  and 
 thcfe  fuppofed  Perfons  in  it,  which  have 
 no  Life  in  it  or  themfelves,  the  Vv'^ord  is 
 ufed  lingular.  The  Covenant  or  Grant 
 from  God  to  Man  was  for  two  Lives  ;  MaL 
 ii.  5.  My  Coveyiant  was  with  him  ^'>^T\'n  of 
 Lives  and  Peace  .Pf.  xxi.  5.  He  asked  Lives 
 cf  thee^  thou  gavejl  him  Length  of  Days  for 
 ever  and  ever.  So  W^b^V  expreffes  the 
 fame  Duration  as  Ifa.  xxvi.  4.  Ibid.  xlv.  I'j. 
 Zach,  xiv.  8.  The  Waters  of  Lives  fiall 
 go  out  from  Jerufalem.  The  Sacrament  was 
 alfo  for  Lives  ^  Gen.  ii.  9.  I'he  Tree  of 
 Lives,  and  in  mentioning  it  occafionally, 
 Prov.  in,  18.  &?  aL  The  Tree  rf  Lives,  So 
 Vv^henevcr  the  Means  of  obtaining  Happi- 
 nef?,  including  that  in  a  future  State, 
 ^hich  only  is  called  Life,  the  Directions, 
 or,  (Sc,  occafion  the  mentioning  it,  'tis 
 always  Plural,  Pfd.  xvi.  11.  Thou  wilt 
 not  leave  ??iy  Fra7ne  in  the  Grave,  nor  fif^er 
 thy  holy  ohe  to  fee  Corruption,   Thou  wilt 
 
 make 
 
1  N  T  R  O  D  U  C  t  I  0  N'.       Xlvii 
 
 PHake  me  to  hiov)  the  Path  of  Lives  ;  thy 
 Prefence  isFuhiefs  of  Joy ^  at  thy  right  Hand 
 are  Pleafures  for  ever  more,  xxxiii.  6i 
 Lives  in  his  Favour,  xxxiv.  13,  'what  Mail 
 is  he  that  defireth  Lives,  Ixiii.  4.  becaufe 
 thy  Mercy  is  better  than  Lives.  Pro  v.  iii.  2. 
 Length  of  Days  and  Tears  of  Lives,  iv.  22* 
 they  are  Lives  to  them  that  find  them :  V.  23  i 
 out  of  it  are  the  Ifues  of  Lives,  vi.  23. 
 Reproofs  oflnftruBion  are  the  Way  of  Lines. 
 viii.  35.  Whofofindeth  ?ne  findeth  Lives,  ix. 
 II.  Tears  of  Lives  fhall  he  added  to  you. 
 X.  16,  'The  Labour  of  the  Righteous  tendeth 
 to  Lives,  xi.  1 9.  xiv.  27.  The  Fear  of  Je- 
 hovah is  a  Fountain  of  Lives  xv»  24.  The 
 Way  of  Lives  is  above  to  the  Wife,  xxu 
 2 1 .  Findeth  Lives  Right eozfnefs  and  Glory. 
 xxii.  4.  By  Humility  and  the  Fear  ^^*  Jeho- 
 vah, are  Riches  and  Honour  and  Lives. 
 Ezek,  xxxiii.  15*  If  the  wicked  reftore  the 
 Pledge^  give  again  that  he  had  robbed^  walk 
 in  the  Statutes  of  Lives,  without  commit-- 
 ting  Iniquity^  he  fall  fiirely  live^  he  fall 
 not  die. 
 
 The  Aleim  made  Man  of  fuch  Atoms 
 as  are  in  other  Animals,  a  Body  witli  fuch 
 Difpofitions  as  are  in  other  Brutes,  to  Hve 
 as  they  hve,  &c.  The  Air  which  now 
 forms  and  gives  Life  to  all  Bodies,  infufed 
 Light  and  Spirit  into  their  Body,  as  it 
 D  2  had 
 
xlviii     Introduction. 
 
 had  done  into  thofe  of  Beads,  but  was 
 not  itfelf  immortal,  could  not  infufe  any 
 thing  but  what  was  liable  to  become  com- 
 mon Air  again.'  The  Body  was  not  made 
 immortal  :  Indeed  there  was  a  Sacrament 
 of  that  which  was  to  make  it  immortal, 
 and  capable  of  tranflating  its  felf :  Of 
 which  in  its  Place.  What  God  infufed 
 was  qualified  to  Reafon,  and  return  to  be 
 accountable  to  God,  who  gave  it.  That 
 Effence  and  Capacity  ofReafoning,  though 
 here  only  from  die  Ideas,  taken  by  the 
 Perception  of  the  Body,  Ihould  remain  ; 
 the  Effence  fliould  not  be  annihilated,  nor 
 as  we  fpeak  of  Bodies  diffolved  not  altered  : 
 So  one  Similitude  of  the  Alcim,  But  as 
 it  reafoned  from  given  Ideas,  it  was  liable 
 to  be  impofed  upoii  by  faife  Evidence,  and 
 to  reafon  falfeiy,  and  thence  err  in  Adlion, 
 fo  be  brought  into  Uncertainties,  how 
 Peace  fhould  be  made,  how  Happinefs 
 obtained,  &c,  and  in  that  Part  the  Imag^ 
 of  God  was  defaced,  but  capable  of  being 
 reftored.  That  there  was  another  Simili- 
 tude of  the  Akim  will  be  fliewcd  when  it 
 is  made  appear  that  one  of  them  took  the 
 Body  of  Man,  and  thofe  two  made  the 
 Image  of  the  Aletm, 
 
 Ti)is,  being  fo  compounded  of  a  Beaft, 
 and  fornething  little  inferior  to  an  Angel, 
 
 fo 
 
Introduction.      xlix 
 
 Co  united,  had  in  this  State  of  Trial,  the 
 effential  Properties  of  each  ;  the  Beait  was 
 furnifhed  with  all  the  Organs  of  a  Beart, 
 liable  to  all  the  Neceffities  and  Appetites 
 and  Accidents  of  a  BeaiT:  ;  and  the  other 
 Part,  even  here,  had  all  the  Powers  that 
 an  Angel  has,  only  as  it  was  united  to  the 
 material  Body,  capable  of  taking  its  Ideas 
 from  it,  and  not  admitted  to  Perceptions 
 ©f  God,  or  Things  in  another,  or  m  the 
 angelick  State.  But  was  capable  of  taking 
 Information  by  Revelation,  or  ileprefen- 
 tations  comparatively  fo  far  as  was  conliltent 
 with  a  State  of  Trial,  and  capable  of  being 
 tranflated  to  that  State,  and  of  perceiving 
 thofe  Objefts,  and  of  reafoning  and  dedu- 
 cing Knowledge  in  proportion  to  the  Ob  - 
 jeds,  and  its  Perception  there,  and  of  carry- 
 ing its  Body,  its  Companion,  when  reiined, 
 along  with  it.  So  God  created  Man  an 
 Agent  capable  of  acquiring  ox  recc^ivnig 
 lufficient  Knowledge  and  Strength  in  a 
 fhort  time  after  his  lirft  ftarting,  though 
 limited  in  both,  free  or  at  liberty  to  do  his 
 Duty,  or  the  contrary.  But  upon  his  Be- 
 haviour, neither  free  from  Laws  here,  nor 
 Punifliments  hereafter  ;  compofed  of  tvvo 
 Parts,  Angelick  and  Corporeal,  united  ;  the 
 Angelick  htted  with  Power  for  RealoiUDg, 
 Contemplation^  &c,  to  ad:  like  a  little  God 
 D  3  wituin 
 
1  Introduction. 
 
 within  its  little  Sphere,  invifible  to  any 
 other  Being  befides  the  Great  God,  with 
 Power  to  confult  its  felf  about  what  was 
 moft  fit  to  be  done,  and  to  move  or  direct 
 the  Motion  of  the  Parts  of  the  little  World 
 without  vifible  Means  j  and  the  corpo- 
 real Part,  endowed  with  Appetites,  or 
 what  you  pleafe  to  call  that  common  to 
 Brutes,  and  with  Paffions  which  flow  from 
 thofe  Appetites,  and  are  alfo  common  to 
 Brutes,  and  fitted  with  Parts  and  Organs 
 to  procure  Neceffaricsto  keep  it  in  Repair, 
 to  generate,  to  afllft  one  another,  (Sc,  and 
 they  were  to  aft  together  under  Laws  and 
 Reftraints,  during  their  State  of  Probation. 
 As  Words  do  not  convey  Ideas,  but 
 raife  acquired  Ideas,  'tis  not  enough  for 
 Satisfadion  to  a  reafonable  Creature,  that 
 another  fliall  aflirm  that  .God  can  give 
 Life  to  Matter,  and  make  it  a  living 
 Creature,  bccaufe  we  fee  Creatures  live. 
 But  before  he  can  have  an  Idea  of  it,  'tis 
 neceffary  to  know  that  God  has  alfo  a-^ 
 dapted  the  Parts  of  the  Matter  in  the 
 Creation  v/here  it  lives,  to  enable  it  to  live 
 and  aft,  which  it  would  not  do,  if  they 
 were  not  as  they  are,  or  did  not  aft ^  as  they 
 do.  Our  wife  Men  tell  you,  in  order  to 
 prove  that  we  have  Souls,  that  Matter 
 cannot  think  ;  they  have  not  yet  defined 
 what  forts  of  Matter  there  are^  nor  what 
 
 forts 
 
•Introduction.         li 
 
 forts  of  Thinking  there  are,  nor  indeed 
 .what  it  is  to  Think.    The  Matter  of  Beafts 
 and  Man,  as  they  fay,  organized,  can  think 
 as  much  as  Beafls  think,  and  the  Ellence 
 of  the   Soul  can  think    in   that  Manner 
 which  Beafts  cannot  think  ;  and  if  Me- 
 mory, retaining  or  recovering  the  Inipref- 
 iions  of  Senfation  be  a  Part  of  Thinkings, 
 then  Beafts,   or  the  Body  can  remember 
 fuch   things,  and  in  fuch  Manner  as  are 
 ufeful  for  them,  and    Souls  fuch  things, 
 and  in  fuch  Manner  as  is  ufeful  for  them. 
 But  we  know  that  weighing  or  comparing 
 things  by  Ideas,  and   by   borrowed  Ideas, 
 is  peculiar  to  the  Soul  exclufive  of  Body. 
 And  'tis   not  Satisfadion  to  talk  of  God's 
 giving  Power  to  Matter  to  think  in  that 
 Degree  we  call  Perception,  &c.    Nor  is  it 
 enough  to  hear  that  God  has  given  Power 
 to  the  Elfence  of  the  Soul,  to  think  and 
 reafon,  as  we  perceive  that  in  ourfelf  does, 
 'till  one  can,  by  Help  of  the  Manner  of 
 Perception,    form  a  comparative  Idea  of 
 anothct*  Syftem  or  Power,  which  fupports 
 the  Adlion  of  Reafoning  in  our  Souls  ; 
 for,  doubtlefs,  there  are  fome  Concomi- 
 tants in  that  Syftem,  which,  becaufe  we 
 do  not  underftand  the  Syftem,  we  do  not 
 ui)derftand,  which  contribute  to  the  Ad;i- 
 ons  of  created  thinking  Beings,  as  there 
 D  4  is. 
 
Jii        Introduction, 
 
 is,  in  this  Syftem,  to  the  Motions  of  mov-? 
 ing  Beings,  and  Perceptions  of  fenfible  Be- 
 ings ;  and  the  (what  to  call  it  I  know 
 not)  Condition  of  the  Body  muft,  at  the 
 Refurreftion,  be  adapted  to  the  next  State, 
 fo  that  the  Beings  may  live  eternally.  As 
 the  Body  of  Man  is  kept  alive  by  the 
 Light  and  Spirit  in  this  Machine,  and  as 
 when  'tis  to  rife  again,  Job  xiv.  12.  the 
 Machine  of  the  Air  is  to  be  laid  afide, 
 that  Body  muft  then  be  fupported  by  the 
 ineffable  Light  and  Spirit,  as  the  Soul  is. 
 Thence  of  Chriji^  J^^^^  ^'  4»  -^^  ^^^  "^^^ 
 Life^  and  the  Life  was  the  Light  of  Men. 
 Thence,  7/2?.  Ix.  19,  20,  Jehovah  Ihall  be 
 their  Shemofh, 
 
 I  think  innate  Ideas  could  not  be  pro- 
 per for  the  Soul  of  Man  ;  his  Ideas  were 
 to  be  freely  and  evidently  raifed,  either 
 from  Revelation  or  Senfe,  or  deduced, 
 whence  he  had  a  Power  of  chufing.  As, 
 for  Example,  the  Belief  of  a  God  was  to 
 be  the  chief  Condition  of  his  Salvation  : 
 If  that  had  been  innate,  it  could  have 
 been  no  Mark  of  Choice,  and  fo  no  Arti- 
 cle of  a  Condition  3  and  as  the  Belief  of  a 
 God,  with  all  his  Attributes,  once  fixed 
 in  Men,  would  have  fet  him  right,  by  the 
 AfTaftance  of  Reafon,  to  have  deduced  all 
 pecelTary  Knowledge,  fuch  as  that  no  o- 
 '■  ^  '  -  (her 
 
Introduction.        iiii 
 
 ther  Being,  or  Thing,  could  be,  or  have 
 any  Powers  or  Properties,  but  from  him, 
 that  all  Things  were  fubje<5t  to  him,  Man 
 had  not  been  a  free  Agent. 
 
 If  Man  had  a  Power  in  him,  of  know-^ 
 ing  what  has  not  come  into  his  Senfes,  or 
 by  Dedudion,  he  would  know  as  God 
 knows  5  nay,  I  think  I  may  fay,  more ; 
 becaufe  God  has  created,  formed,  and  fees 
 every  Thing :  This  was  the  Bait  Satan 
 tempted  Man  with ;  and  if  we  fuppofe 
 there  is  innate  Knowledge  in  him,  of 
 fome  principal  Things,  how  fhall  Man 
 know  which  thofe  Things  are,  or  when 
 he  knows,  and  v/hen  he  imagines  ;  or  how 
 jfhall  another  know  how  to  believe  any 
 Thing  from  fuch  a  Man,  except  he  give 
 his  Evidence  ? 
 
 The  Works,  that  is,  the  Agents  of  God, 
 in  this  material  Syftem,  are  fuited  to  the 
 fenfitive  Part,  as  God  is  to  the  Soul  or 
 Mind  3  fo  that  there  was  to  be  fomething, 
 Diftances  confider'd,  near  an  Equality,  to 
 captivate  the  Soul  by  the  Senfes,  as  God 
 was  to  captivate  the  Mind  by  Reafon  ; 
 that  it  might  be  for  the  Honour  of  God, 
 that  the  Compound-Creature,  called  Many 
 owned  him.  AH  other  Temptations  are 
 common  to  Beafts  and  us,  except  that 
 whi^h  produces  Covetoufnefs,  v^hich  Vice 
 
liv       Introduction. 
 
 is  below  them  -,  few  of  them  hoard,  none 
 hoard  for  more  than  the  Winter  Seafon. 
 
 If  the  Body  were  but  an  Inftrument  to 
 procure  Ideas  for  the  Soul,  viz.  of  the 
 Machine,  the  Agents  in  this  Syftem,  of 
 theirAcftions,  of  Creatures  and  their  Acftions, 
 to  enable  the  Soul  to  reafon  about  them, 
 and  by  its  Neceffities,  and  fo  its  Ties,  or 
 by  its  Senfations,  and  fo  by  its  Appetites^^ 
 to  put  the  Soul  upon  Trial,  v/hether  it 
 could  keep  the  Body,  thofe  Parts  framed 
 to  procure  Supplies,  to  propagate,  &c, 
 within  the  Bounds  of  Property  and  Rules 
 of  Reafon  in  Society  ^  fo  that  it  were  but 
 a  cloathing  of  the  Soul :  Then  the  Ma- 
 chine which  actuates  this  Syflem,  carries 
 on  Vegetation,  Production  of  Animals,  &c, 
 is  only  to  feparate,  coUeft,  and  prepare  the 
 proper  Matter  for  cloathing,  and  repairing 
 the  Cloaths  cf  Souls,  But  if  the  Body  be 
 a  Being  which  is  to  have  its  Appetites,  &c, 
 refined,  and  is  to  accompany  the  Soul 
 hereafter,  and  is  to  exift,  perceive,  and 
 ad:,  in  another  World  ;  and  the  Machine^, 
 the  Air  be  a  Vice-Roy,  and  be  framed  to 
 ihew  Power,  Perfonality,  &e,  and  the  Bo- 
 dy be  to  furnilh  the  Soul  with  Ideas  of  it, 
 to  enable  the  Soul,  from  thefe  borrowed 
 Ideas,  to  frame  other  higher  Ideas,  and  to 
 make  Deductions  about  their  Creatorj,  and 
 
 to 
 
Introduction.       Iv 
 
 lo  put  compound  Man  upon  the  Trial, 
 whether  he  will  folio v/  the  Senfe  oJ»  his 
 Body,  and  conclude  the  Machine  a  Party 
 or  Supream,  or  the  Reafon  of  his  Sou!, 
 and  acknowledge  God  -,  and  that  this  was 
 the  Teft  which  determined  the  Fate  of 
 Man  :  It  will  put  us  upon  new  Encjui- 
 ries. 
 
 Whether  the  Angels  are  unbodied,  and 
 each  only  fuch  as  the  Soul  in  a  Man  will 
 be  when  feparated,  and  when  they  'are 
 fent  hither,  and  employed  here,  only  af- 
 fume  Bodies  to  become  vlfible  to  Man, 
 or  to  take  in  Ideas  of  Matter  here,  or 
 they  have,  befides  Spirit,  fuch  Bodies  al- 
 ways annexed,  as  the  Bodies  of  Men  will 
 be  ;  we  muft  fuppofe,  that  the  EJfence 
 fupplies  them  with  Life,  and  with  Power 
 of  acling,  receiving,  and  conveying  Ideas 
 of  fuch  Things  or  Adtions  as  are  of  Ufe 
 to  them  to  know  :  Becaufe,  I  think,  there 
 can  be  no  Mean  betv^'^een  the  Power  of 
 the  ineffable  Influence  of  that  EfTence,  and 
 ^he  Power  of  Irradiation  and  Circulation 
 pf  Matter  in  Mechanifm  ;  and  becaufe  it 
 is  fufficiently  revealed,  that  Men,  whofc 
 Bodies  want  the  Air  for  Life,  and  other 
 Neceffaries  for  Supplies  here,  will  here- 
 after receive  their  Life  and  Supplies  im- 
 piediately  frorn  God  ^  and  as  the  Organs 
 
 and 
 
Ivi       Introduction. 
 
 and  Parts  of  the  Body  receive  and  convey 
 Ideas  by  the  Help  of  the  Light,  Air,  or 
 Spirit,  and  other  Parts  of  Matter,  it  is 
 fufficiently  revealed,  that  his  ElTence  will 
 fupply  Men  hereafter,  inftead  of  Light, 
 Air,  &c,  with  the  Power  of  taking  and 
 conveying  Ideas,  But  whatever  Powers 
 created,  unbodied,  or  imbodied  Minds  a^ 
 bove,  have,  or  we  fhall  have  hereafter, 
 of  afting,  perceiving,  or  knowing ;  thefe 
 imbodied  ones  here, were  to  have  no  other 
 Ideas  but  what  came  in  by  the  Senfes  of 
 the  animal  Part,  and  confequently  could 
 have  none  of  the  Exiftence,  Powers,  or 
 Aftions,  of  ether  Minds,  or  Things  un- 
 feen,  but,  comparatively,  taken  from  itfelf 
 and  thofe  Things  feen  or  underftood. 
 Therefore,  to  anfwer  this  State  of  thefe 
 Creatures,  it  was  not  only  neceffary  to  have 
 a  Machine  which  was  to  keep  the  animal 
 Part  alive,  and  alfo  to  produce  Fruits  and 
 Creatures,  circulate  Water,  &c.  to  fupply 
 their  Decays,  and  to  convey  Ideas  to  them 
 of  fuch  Things  as  concern  thefe  Adtions, 
 or  the  Body ;  but  alfo  that  fomething  iriL 
 this  Syftem  fhould  be  framed  to  furnifli 
 them  with  Ideas  of  what  was  neceffary  to 
 be  known  or  believed  of  another  State, 
 and  of  the  Beings  in  it,  and  of  the  dif- 
 ferent States  or  Conditions  of  Light  of 
 
 Parknefs, 
 
Introduction;      Ivii  * 
 
 Darknefs,  which  they  themfclvcs  were  lia- 
 ble to. 
 
 A  Being  which   is   infinitely    perfedt, 
 needs    nothing,    nor   depends   upon   any 
 Thing  elfe  for  Happinefs ;  created  Beings 
 muft  be  fubordinate,  want  fomething  of 
 Perfedion,  depend  upon  the  Being  which 
 created  them,  and  mufl  have  thofe  Things 
 which  were  intended  to  make  them  eafy 
 or  happy,    or  want  Eafe   or   Happinefs. 
 Man  was  not  created  perfed:,  nor  in  Pof- 
 feffion   of  the  State   of  that    Degree  of 
 Happinefs  intended  for  him  3  but  was  to 
 acquire  that  State  by  Obedience ;  was  to 
 live  in  a  State  of  Probation  and  Depen- 
 dance  for  a  Time.  And  befides,  their  Bodies 
 and  Souls  being   fupported  and  enabled  to 
 receive  Ideas,  &c,  befides  their  Capacities 
 of  performing   Obedience   here,  and  En- 
 joyment of  Happinefs  hereafter,  there  was 
 to    be  fomething  to  fupport  the  Mind  in 
 this  State  of  Trial,  that  it  fliould  not  yield 
 to  the  Body  here.     The  Pleafures  of  Senfc 
 were  not  fufficient  nor  durable  to  fatisfy  his 
 Mind,  nor  had  he  any  thing  to  depend  up- 
 on   for    that    Satisfadlion    hereafter,    but 
 what  arofe  from  the  Ideas  of  Power,  Juftice, 
 and  other  Perfeftions  of  the  Effence,  and 
 an  Affurance  of  the  divine  Favour.     His 
 Mind  was  adapted  to  his  State ;  and  thofe 
 
 Ideas, 
 
Iviii     Introduction. 
 
 Ideas,  and  that  Affarance,  were  made  fuf- 
 ficient  to  pleafe  his  Mind  in  this  State  j 
 therefore  there  was,  upon  this  Account,  an 
 abfolute  Neceflity  that  he  fhould  have  fome 
 means  to  borrow  Ideas  from,  to  form  Ideas 
 of  God,  tho'  not  adequate  to  God,  yet  as 
 high  as  his  Capacities  were  able  to  ad- 
 mit. 
 
 From  the  Series  of  Things,  it  does,  and 
 will  more  fully  appear,  that  Man  was 
 made  and  placed  here  to  qualify  himfelf 
 for  hereafter,  by  acquiring  the  Knov/ledge 
 of  his  Creator;  and  the  Eifecfl  of  that 
 Knowledge,  was  to  appear  in  his  Acflions* 
 They  were  not  to  live  here,  like  a  Com- 
 mon-wealth independent  of  a  Sovereign, 
 and  only  be  civil  to  one  another  ;  that 
 was  not  the  Nature  of  their  Trial. 
 
 We  have  aiferted,  that  the  Ideas  of  real 
 Things,  or  Actions,  come  into  the  Soul  by 
 the  Perception  of  the  Senfes,  or  from  Re- 
 velation, by  the  Help  of  fome  of  thofe 
 Ideas ;  and  Man  hath  none  otherwife,  nor 
 can  he  raife  an  Idea  of  any  thing  animate 
 or  inanimate,  either  all  together,  or  in 
 Parts,  which  he  hath  not  perceived  or  had 
 by  Revelation,  as  aforefaid.  And  there  is 
 a  Power  in  the  Soul,  which  is  the  fame  as^ 
 the  Eye  is  to  the  Body,  fees  what  comes 
 in  by  the  Senfes,  and  what  is  revealed  by 
 
 the 
 
Introduction.     lix: 
 
 the  borrowed  Ideas  which  had  come  in  by 
 the  Senfes,  and  nothing  elfe  ;  fo  it  cannot 
 be  fure  that  any  thing  elfe  is  true.     There 
 is  another  Power  in  the  Soul,  of  recording 
 thefe  Ideas  which  have  once  come  in,  and 
 of  calling  for  them,  and  producing  them 
 for  Evidence,  upon  Occalion  ^  then,    and 
 fince,  of  having  them  renewed,  orreftored, 
 by  the  Relation  of  others,  by  Reprefenta- 
 tions,  £?r.  fince,  by  committing  them  to, 
 and  perufing  the  Writing.     There  is  ano- 
 ther Power  in  the    Soul  (which  I  think, 
 they  call  Reafon)  of  comparing  the  Ideas 
 of  Things  which  come    in  immediately 
 from  the  Perception  of  Things  prefent,  or 
 of  thofe  produced  by  Memory,  or  of  thofe 
 reftored   by  the  Relations  of  others,  or  by 
 Reprefentations,  or  by  the  Writings  of  Self 
 or  others,  and  of  weighing  them.  The  true 
 Knowledge  of  the  Works  of  God,   in  his 
 Creation  and  Formation    of  thofe    Parts 
 which  are  made  his  Agents,  of  the  Law 
 or  Duty  which  God  appointed  to  the  inani- 
 mate and  animate  Parts  of  created  Matter, 
 and  the  Services  and  Ufes  of  the  Things 
 created  and  formed,  v/as  -/f//^?;^'sPerfe(5i:ion, 
 and   enabled  him  to  reafon  juftly.     How 
 he  came  by  that  Knowledge^  is  to  be  con- 
 fidered. 
 
 I  Where 
 
Ix        Introduction* 
 
 Where  a  proper  Degree  of  feniiblc 
 Knowledge  arid  Revelation,  are  ufed  toge- 
 ther, there  Reaibn  is  determined  to  thofe 
 Refolutions  they  call  Inftind:  about  God, 
 a  future  State,  &c.  SoHekv,  14,  who  by 
 Reafon  of  t^v  'ihv  life  have  their  Senfes 
 ex  era  fed  to  dtfcerri  both  Good  and  Evil  y 
 where  there  is  nothing  but  fenfitive  Know- 
 ledge, to  what  they  call  Inftinfts  of  Senfe. 
 Reafoning  upon  Evidence,  is  from  God  -, 
 reafoning  without  Evidence,  or  upon  falfe 
 Evidence,  is  from  the  Devil,  was  his  firft 
 Crime,  was  the  firfl  in  Man,  and  the  Caufe 
 of  all  Error,  in  all  facceeding  Generations. 
 Thence   the  Devil  is  the  Father  of  Lies, 
 
 If  you  break  any  Link  in  the  Chain  of 
 revealed  or  natural  Truth,  and  put  in  an 
 imaginary  one  in  its  ftead,  and  reafon  up- 
 on all  the  reft  with  that  for  one,  all  the 
 Refults  will  be  falfe,  and  lead  you  into 
 many  Evils.  So  your  Reafon  was  de- 
 praved at  firft,  and  fo  it  has  been  even  lince, 
 and  will  be,  till  fuch  arc  weeded  out.  This 
 caufed  original  Sin,  (of  which  hereafter) 
 and  this  is  the  Caufe  of  all  Sin  :  No  Man 
 can  fin  till  he  firll  imagine  j  for  we  not 
 only  always  imagine  before  v;e  Sin,  but 
 juft  before  we  commit  any  or  every  Sin* 
 Nay,  the  Im.igiaatioa  niull  continue  till 
 
 we 
 
Introduction.       Ixi 
 
 we  commit  the  Fa6l  :  For  if  the  Affioii 
 of  Reafoning  juftly  interpofe,  the  Adtion 
 of  Sin  is  prevented ;  nay,  even  if  it  break 
 in  during  the  Ad:ion,  we  ftop  there.  Sd 
 if  imagining  in  the  Soul  of  Man  be  not  at 
 firft  a  Sin,  till  it  is  a  fixed  Sentiment  or 
 Opinion,  or  fuch  a  firft  Beginning,  becaufe 
 he  has  two  Parts,  be  not  a  Sin  till  the  fe» 
 cond  Part  comply  -,  it  is  at  leaft  the 
 Caufe  of  Sin  when  the  fecond  Part  does 
 by  overt  Kdi  comply,  or  put  the  Judg- 
 ment given  _upon  Imagination,  in  Exe- 
 cution. So  lead  tis  not  into  'Temptation^ 
 is  keep  lis  from  imagining. 
 
 Much  has  been  writ  about  the  Per- 
 fection of  Man  in  his  firft  State.  I  have 
 attempted  to  give  a  few  fhort  Hints  ;  I 
 cannot  well  enlarge  here  ;  I  ftill  hopfe 
 fome  w^ill  more  fully  ftiew  what  he  was, 
 and  w^hat  he  was  not  5  what  he  could  be, 
 and  what  he  could  noi:  be  ;  what  could 
 be,  and  what  could  not  be,  in  Man.  I 
 fliall  attempt  to  confider  occalionally, 
 what  he  could  know  himfelf  in  a  fhort 
 Time,  and  what  he  could  not  know  ; 
 v/hat  Information  it  is  likely  would  be 
 given  him,  and  what  would  not  be  given 
 him  while  he  was  in  a  State  of  Trial ; 
 by  what  Means  or  Methods  he  could  not 
 be  informed  of  this  or  that,  and  bv  which 
 Vol.  III.  E  '          he 
 
Ixii      Introduction. 
 
 he  could  5  what  he  could  remember  of 
 Things  taken  in  during  fo  ftiort  a  Time, 
 and  what  not  ;  what  Helps  it  is  likely 
 would  be  allowed  him,  and  which  not  j 
 fo,  what  he  had,  and  what  he  loft. 
 
 Before  we  find  Man  was   put  in  Pa- 
 radife,  it  appears,  that  there  was   a  gene- 
 ral Grant   or  Dominion  over  every  living 
 Creature,    and    over   the    Earth,   Fruits, 
 Plants,  &c.  which  becaufe  the  Man  could 
 not   enjoy  or   execute  himfelf,  it   is  ex* 
 plained   the  next  Verfe,  that  their  Pofte- 
 rity  were  to  replenifh  the  Earth,  and  fub- 
 due  it,  and  exercife  Dominion,  &c.  With 
 refpedt   to   Creatures,  this   has  a   double 
 View  ;  one  Part  of  each  Clafs  of  them 
 was  to   be  for  Ufe,  and  the   other  Part, 
 which  deftroys  the  ufeful  Kind,  or  feems 
 otherwife  noxious  at  Land,  was  to  be  kept 
 under.     So  of  the  vegetable  Produdts,  the 
 one  Part  was  for  Ufe,  and  was  to   be  cul- 
 tivated,   and  another  Part   feems   ufelefs 
 and  noxious,  and  was  to  bedeftroyed.     So 
 of  the  hidden  Trcafure  :  I  have   feen   a 
 MS.    which   fhews  the  Ufe  of  thofe  of 
 each  Sort  which   feem  noxious,  or  moft 
 io,  and  proves  that   they  were,    and   are, 
 •  as  much  neceflary  for  the  Good  of  Man, 
 as   the  other  Sorts,  thofe   for   bare  Food 
 excepted  j    but   the  Heads  are  too  many, 
 
 and 
 
Introduction.     Jxiii 
 
 and  Co  too  long  to  be  inferted  here.  I  in- 
 Fert  this  Grant  and  Explanation,  only  to 
 evade  feveral  foolifh  Notions  that  Men 
 were  prohibited  the  Ufe  of  Creatures^ 
 that  the  Nature  of  Beafts  and  Things 
 were  changed  at  the  Fall  with  Man  • 
 and  to  fhew  that  whether  the  firft  Man 
 flood  or  fell,  this  was   determined. 
 
 If  we  confider  the  Evidence  Man  had 
 of  the  Exiftenee  and  Power  of  God,  we 
 fliall  find  that  limited  in  Proportion  to  his 
 State  :  Every  Thing  and  Creature,  except 
 Eve,  was  formed  before  jidam  ^  he  faw 
 nothing  of  that:  Nay,  it  does  not  appear 
 that   he   faw  the  planting  of  Paradife  j 
 but    found  the  natural  Agents  at  work^ 
 and  Creatures,  by  their  Affiftance,    pro«= 
 ducing    one  another;    Plants    producing 
 Seeds,  and  thofe  their  Species,  &c.    What 
 Appearance  God  made  himfelf  known  by 
 to  Mam,  might  inform  him  of  the  Per- 
 fonality,  as  it  appears  he  did  after  the  Fall^ 
 with  the  Means  of  Salvation  joined  .  But 
 that  Appearance,  with  Words,  could  give 
 him    no  Idea   of  his  Power,  other  than 
 comparative,  by   the  Ideas  already  taken 
 from   the  Power    of  other  Things  :  la- 
 deed  God  might  have    fhewed  him   his 
 Power,  by  commanding  that  in  the  Sy- 
 ftem,  as  Mofes  for  him  did ;  before  he  un- 
 E  2  dcr- 
 
Ixiv         iNTkopuCTlON. 
 
 derftood  the  mechanical  Motions  orCcurfes 
 of  the  Heavens,    Orbs,    &c.  that  would 
 have  been  no  Evidence  -,  indeed,  after  he 
 linderflood  them,  it  might.     But  wq  have 
 no  Evidence  of  that  3  nor  does  that  feem 
 confident  with   the  State  of  his  Cafe  and 
 Freedom  :  Indeed,  God's  foretelling  the 
 Formation  of  Eve,  and  the  A6:  of  bring- 
 ing her  to  Adamy  was  next  to  ocular  De- 
 monftration  to  him  of  the  Power  of  God 
 over    their  Species    (that  Adam  acknow- 
 ledged, when  he  faid,  Tbis  is  Bone  of  my 
 BoTie^  mid  Flejh  of  my  Flefh -,  and    in  his 
 Confeffion,  by  faying,    The  Woman    thou 
 gavefme:)  And  when  God  made  each  Spe- 
 cies of  Beafts  come  before  Adam,  that  gave 
 him  Demonftration  of  God's  Power  over 
 them.     And  it   is   very  likely  he   made 
 them    fbme  Way  exhibit  the  Defign  of 
 him  their  Maker,  in  forming  their  Parts, 
 viz.  the    Manner    of  their   Living,    and 
 the  Ends  for   which  they  lived  ;  and  the 
 Impulfes  upon  each  Sort  of  them,  which 
 have    been     called    Inftincls,    for    thofe 
 Ends,  which,  if  it  was  done,  would  give 
 him  a  Demonftration   of  his  Wifdom  in 
 them.    Whatever  other  Knowledge  Adam 
 had,    muft  be    by   Obfervations    of    the 
 Agents  or  Works  in  this  Syllem  ;  Infor-^ 
 mations  about  them  by  Words,  or  by  Em- 
 blems, 
 
In   rqduction.       Ixv 
 
 blems,  in  Appearances,  by  Miniature,  or 
 Things  borrowed  or  placed  to  reprefcnt 
 the  Things,  Motions,  and  Powers,  in  this 
 Syftem,  to  convey  the  Knowledge  of  thera 
 in  lefs  Time,  and  after  Knowledge,  that 
 the  whole  was  a  Machine,  and  how  it 
 adted  to  carry  Ideas  of  it  to  its  Maker ; 
 and  by  Things  fubftituted  for  Memorials, 
 to  reftore  Ideas  of  Things  made  known 
 by  Relation^  AtSlion,  or  &c.  and  necef- 
 fary  to   be   remembered   by  Sacraments,  ' 
 
 Before  we  can  confider  Things  in  Pa- 
 radife,  where  we  fuppofe  Religion  began, 
 it  is  neceffary  previoufly  to  confider  a  few 
 Things.  As  God  is,  as  we  fay,  a  Spirit, 
 and  is  a  God  of  Spirits  or  Souls,  is  the 
 only  Supporter  of  Souls,  but  is  now  only 
 perceived,  ferved,  &c.  by  the  Soul  in  Idea, 
 "  fo  the  Machine  and  all  Matter  w^as  mads 
 for  the  immediate  Service  of  the  Body ; 
 but  the  Ideas  of  it  for  the  Ufe  of  the 
 Soul,  and  many  of  them  to  raife  Ideas  of 
 God.  Hence  many  of  the  Sentences  and 
 Words  in  Scripture  have  a  double  Ufe  ; 
 where  It  feems  only  to  be  applied  to  the 
 Aftairsof  the  Animal,  it  is  alfo  to  be  ap- 
 plied to  the  Soul  of  Lives  5  where  it  feems 
 only  to  be  applied  to  thofe  Things  which 
 fcprefent  God,  it  is  to  be  applied  direftly 
 E  2  to 
 
Ixn     Introductio]^, 
 
 to  him  ',  becaufe  as  each  of  thofe  Crea- 
 tures was  compofed  of  two  Beings,  of 
 Body  and  Spirit,  and  was  to  take  its  Ideas 
 from  Matter,  add  apply  them  to  Spirit ; 
 and  were  each  Part  to  do  its  Part  of  the 
 Duty  here,  or  if  they  erred,  each  Part  in 
 moft  Cafes  was  to  concur  in  the  Crime, 
 and  each  wa5  to  have  its  Share  of  the 
 Happinefs  or  Mifery,  here,  or  hereaf- 
 ter^ it  was  neceflary,  though  perhaps  ia 
 many  more  Cafes  at  firft,  and  fo  down- 
 ward till  Ckrij?,  than  now,  that  it  fhould 
 be  fo  ordered,  that  each  Part  of  this  Being 
 fliould  have  its  Part  in  each  religious 
 Aa,  as  Reprefentations,  Sacraments,  Ser- 
 vices, &c.  That  is,  the  Animal  ihould 
 have  a  material  Objedt,  or  Aftion,  &c. 
 and  the  Mind  an  Objed:  or  Adtion  con- 
 form to  the  Idea  of  that  material  Ob- 
 jedl  or  A6tion,  And  becaufe,  even  when 
 there  were  but  two,  much  more  in  So- 
 ciety, the  Example  of  each  is  an  In- 
 citement to  the  reft,  as  the  Actions  of 
 the  Mind  could  not  be  feen,  fuch  Afl-ioa 
 as  came  under  InfpecSion,  was,  on  that 
 Account,  necefTary.  After  the  Fall,  there 
 was  Occafion  to  exhibit  the  Means  and 
 Manner  of  Man's  Redemption  by  out- 
 ward Objefts  and  Ad:s,  becaufe  one  Part 
 oi  that  was  to  be  performed  fo.  When 
 2  the 
 
Introduction.      Ixvii 
 
 the  Objeds  from  whence  the  Ideas  of 
 God  were  taken  came  to  be  abufed,  and 
 were  taken  for  Originals,  as  they  who 
 fell  into  that  Miftake  ufed  outward  Ob- 
 jeds  to  reprefent  them  and  their  Motions, 
 Powers  and  Objeds,  there  was  a  further 
 Occafion  for  thofe  who  kept  the  right 
 Way,  of  outward  Objeds  and  Adions,  to 
 fhew  that  their  Service  was  paid  to  the 
 true  God.  There  was  another  Cuflom, 
 which  at  firft  became  neceflary  for  Want 
 of  other  Means,  to  preferve  Memory  of 
 Perfons  or  Things  revealed,  Relations  of 
 Fads,  Oaths,  Covenants,  &c.  That  was 
 fubftituting  a  Tree,  or  Species  of  TreeS;, 
 a  Species  of  Creatures,  a  Heap  of  Stones, 
 or,  ^c.  not  always  as  a  religious  Ad, 
 but  always  as  a  Memorial,  a  Regifter,  a 
 Teftimony,  a  Witnefs  of  the  Perfon  or 
 Thing  revealed,  of  the  Fad,  Oath,  Co- 
 venant,  or,  &c,  which,  in  a  great  Mea- 
 fur^,  ceafed,  when,  and  where  Writing 
 wa^  ufed.  Hence,  in  the  Hiftory  from 
 the  Beginning  downward,  the  Defcripti- 
 ons  or  Precepts  generally  mention  the  Re- 
 prefentation,  the  bodily  Part  of  the  Adi- 
 on,  &c,  and  becaufe  Men  have  loft  the 
 Knowledge  of  the  Defign  of  thofe  out- 
 ward Things  or  Ads,  they  had  almoft 
 concluded  the  Soul  had  no  Share  in  the 
 E  4  Adions 
 
Ixviii       I  N  T  R  O  D   U  C  T  I  O  N. 
 
 Adions  or  Service ;  and  fome  think  now, 
 the  Body  ought  to  have  none. 
 
 The  Time  of  Jdam  and  Eve's  living  ia 
 Eden,  and  every  Thing  which  v/as  there, 
 or  was  traniad:ed  there,  which  did  not 
 immediately  concern  the  Race  of  Men  af- 
 ter Writing  was,  is  omitted,  or  exprefled 
 in  grofsj  to  be  deduced  -,  the  Motions  and 
 Powers  of  the  Heavens  were  not  only  un- 
 derftood,  but  they  were  defcribed  in  Wri- 
 ting and  Emblems,  or  Reprefentations  of 
 tliem  framed  in  the  Tabernacle,  and  after 
 in  the  Temple.     Jofephiis  of  the  JewiJJj 
 Wars,  Book  VI. — defcribing  the  Temple, 
 *'  There  was  delineated  in  it  the  whole 
 Courfe  of  the  Heavens,  except  the  Signs." 
 So  the  Defcription  of  what  was  in  Eden 
 to  that  End,  and  in  v/hat  Manner  it  was 
 done,  was  of  no  great  Ufe.    The  Method 
 pf  recording,  or  raifing  the  Ideas  of  Per- 
 fons,    Things,    or  Adions,    ufed    before 
 Writing  by  Subftitutes,  when  they  were 
 recorded  by  Writing,  or  Emblems  of  them 
 placed  in  the  Tabernacle  or  Temple,  and 
 when  tliey  had  the  Ufe  of  Writing  to  re- 
 cord  fuch  Things  after,  was,  in  a  great 
 Mcafure,  ufelefs ;  the  Covenant  had  been 
 renew'd,  and  was  recorded  at  length.    The 
 Emblems  of  the  Agents,  and  the  Manner 
 cf  the  Performance  of  it  were  recorded, 
 
 formed. 
 
Jntroduction;      Ixix 
 
 formed,  and  placed  in  the  S,  S.  of  the 
 Tabernacle  and  Temple.  The  Laws  about 
 Sacrifices,  Purifications,  and  whatever  con- 
 cerned that  Covenant,  perhaps  with  fome 
 Additions,  were  recorded.  Emblems  were 
 appointed,  &c.  The  Relations  given  of  the 
 Things  and  Tranfadions  there,  are  very 
 fhort,  becaufe  they,  at  the  Time  of  Writing, 
 were  traditionally  known.  We  mull  fuppofe 
 that  j^^tam  and  Eve,  after  their  Fall,    had 
 as  much  Senfe  as  any  now  have,  and  had 
 their  Memory  to  retain  their  Language  ; 
 and  if  Paradife  was  fo  planted  from  the 
 Center   to  the  Circumference,  as  torepre- 
 fent  Things,  Motions,  Courfes^,  Diftanccs, 
 or,  &c.  as  we  call  it  now,  by  Way  of  Plan, 
 to  remember,  (Curtius  de  Hortis^  Chap.  9. 
 p.  145.     ''  Have  not  the  Gods  themfelves 
 done  thefe    Things?    Father  Bacchus  in 
 Nifa  2l  Mountain  of  India  planted  Planes 
 and   Laurels    adjoining  to    the  Temple  ; 
 in    doing   which,  he   took  up    as  much 
 (Sround     as    would    be    fufficient   for    a 
 middle-fized    Temple  ;     as    Philoftratus 
 writes.      EJchenbacks    Academic,     Differ- 
 tation^    197.     But  to  all    Temples  there 
 were  added  Porches  of  Wood  planted  with 
 Groves.  See  Geo,  Fabricius  in  Rotnc^  Chap, 
 xiii.  Rojin^  Book  2.  Antiq,  Chap.  2.   There 
 wasfcarce  a  Temple  of  the  Antients  with- 
 out 
 
Ixx        Introduction, 
 
 out  a  Grove  j  that  the  Gloom  of  the  Place 
 might  ftrike  a  greater  Religious  Awe,  as 
 Mtndlius  well  obferyes  upon  the  firft  Book 
 of  the  JEneid^  v.  445.  but  alfo  within  the 
 Temples  themfelves,  there  were  Trees 
 planted  about  the  Altars  according  to  the 
 nice  Obfervation  of  the  above  cited  D. 
 Sauberty  Chap.  i6.  of  Sacrifices.  The  Ori- 
 ginal of  this  Rite  of  Groves  being  planted 
 al)out  Temples,  I  conjefture  to  have  been 
 derived  from  hence^  that  at  firft  all  facred 
 Rites  were  performed  not  in  Temples  but 
 in  Groves :  Whence  after  Temples  were 
 built,  ^c:')  The  Ideas  of  the  Place  itfclf, 
 and  its  Parts  and  their  Ufes,  the  Things,  or 
 Emblems,  or  Adtions,  or  Relations,  which 
 they  had  heard  or  feen,  or  were  any  Way 
 conveyed  to  them,  would  be  handed  down 
 to  their  Pofterity,  that  whenever  they  faw 
 any  Thing,  or  Species  of  Things,  which 
 had  been  made  a  Memorial  of  any  Perfon, 
 or  Thing,  or  Aftion  there,  it  would  raife, 
 or  renew  the  Idea  of  that  which  is  repre- 
 fented,  or  was  an  Evidence  of;  that  if 
 Adam  was  inftrudled  by  a  Garden's  being 
 made  a  Plan,  he,  and  his  dow^nward,  would 
 inftruft  others  by  planting  in  the  fameMan 
 ner,  that  they  would  imitate  ilich  Things  as 
 they  thought  were  to  be  imitated,  prad:ife 
 fuchThingsas  they  thought  fit  tobepraffifed, 
 perform  fuch  Adions  as  were  commanded, 
 
 and. 
 
Introduction.     Ixxi 
 
 and,  as  Parent,  Prince  and  Prieft,  purfue 
 and  teach  the  Knowledge  of  fuch  Things 
 or  Actions,  as  they  thought  fit  to  be  known; 
 and  that  their  Pofterity  would  be  as  ready 
 to  enquire^  as  they  could  be  to  inform  them 
 of  what  they  had  feen  or  heard,  and  what 
 had  been  tranfadled  there,  what  Condition 
 they  were  in,  what  Obligations  they 
 were  under,  what  they  were  to  know, 
 and  what  they  were  to  do,  and  fo 
 downward,  and  fome  of  them  would 
 purfue  and  pradife,  fome  negled:,  fomc 
 make  good  XJfes  of  their  Knowledge,  and 
 ibme  bad  ones.  After  this  traditional 
 Knowledge  was  partly  corrupted,  and  part- 
 ly loft,  it  pleafed  God  to  explain  fomc 
 of  the  moft  important  of  them,  and  give 
 fome  Hints  of  fome  of  the  reft.  In  thofe 
 Points  v/here  the  Defcription  is  ftiort,  we 
 muft  do  as  we  do  in  taking  Altitudes  or 
 Diftances  of  Objeds,  where  their  and  our 
 Stations  are  fixed,  try  to  get  fuch  Parts  of 
 the  Triangles,  as  with  things  at  Hand,  and 
 provedj  will  prove  the  reft.  Befides  what 
 is  deducible  from  the  Juftnefs  and  Good- 
 nefs  of  God,  the  Care  he  would  have  of 
 the  firft  of  the  Species,  and  his  Afliftance, 
 as  far  as  it  was  confiftent  with  their  Free- 
 dom 5  we  ought  to  confider  what  fort  of 
 Evidence  ought  to  be  allowed  to  explain 
 thcm^  v/hich    I  think  may   be,    i.  The 
 
 Meaning 
 
Ixxii     Introduction.^ 
 
 Meaning  of  the  Words  in  thofe  Defcrip- 
 tions.  2.  The  Pradlice  or  Ufage  of  the 
 Servants  of  God  recorded  in  Scripture.  3. 
 The  Reprefcntatives  God  has  fmce  made, 
 and  explained,  oj  ordered  Man  to  make 
 under  thofe  Words  or  Names,  recorded  as 
 aforefaid.  4.  The  Explanations  God  made 
 in  the  renev/ing  or  repeating,  what  in  Sub- 
 '.ftance  was  contained  in  any  of  thofe  fhort 
 Speeches  or  Hints.  5.  The  Ufage,  though 
 partly,  Abufe  of  things,  under  fuch  Words 
 or  Names  by  Apoftates,  alfo  recorded  in 
 the  Bible.  6.  That  from  the  Writings  of 
 the  Cbaldee  yews,  when  the  Words  they 
 now  tranflate  falfely,  are  fet  right,  fuch  as 
 Angels  for  Aleim,  &c,  7.  The  Pradlife 
 of  the  Heathens  in  thofe  things,  with  their 
 Abufes,  as  recorded  in  their  Writings,  Em- 
 blems, Infcriptions,  G?r. 
 
 We  know  by  two  fhort  Hints,  and  the 
 Explanations  of  them  in  the  later  ScriptureSj. 
 that  there  were  two  Covenants,  which  were 
 made  before  Man,  or  a  firft  and  fecond 
 Part  of  one  Covenant  ^  the  fecond  Part 
 conditional  or  provifional,  if  the  firft  fliould 
 be  broken  5  and  that  they  were  publifhed 
 in  Edeji,  and  the  feveral  Inftitutions  were 
 appointed,  i  Cor.  ii.  7.  But  we  [peak  the 
 Wi\domcfGodin  a  Myjlery\  even  the  hidden 
 Wijdom^    which    God  crdaijicd  before    the 
 
 World 
 
Introduction.     Ixxiii 
 
 World  unto  our  Glory.  2  Tim.  i.  9.  Who 
 hath  faved  us  and  called  us  with  an  holy 
 callings  not  according  to  our  Works^  but  ac- 
 cording to  his  own  Purpofe  and  Grace ^ 
 which  -was  given  us  in  Ckriji  Jefus  before 
 the  World  began.  Titus  i.  2.  In  Hope  of 
 eternal  Life^  which  God  that  ca?2not  lie^  pro-- 
 mifed  before  the  World  began^  i  Pet.  i.  2  a. 
 Who  verily  was  fore-ordained  before  the 
 Foundation  of  the  Worlds  but  was  manifejl  in 
 thefe  lajl  T^imes  for  you.  But  we  know  not, 
 that  there  were  any  after ;  what  we  have 
 further  upon  that  Head,  wxre  only  Re- 
 newals, upon  fixing  the  Line  of  Chrift's 
 Parentage,  or,  £?c.  and  the  written  Law  was 
 but  regulating  Man's  Part  of  that  Covenant 
 with  feme  Additions,  which  Corruption 
 then  had  made  necefTary  5  if  nothing  but 
 the  two  firft  Hints  were  mentioned,  it 
 would  follow  from  the  Juftice  and  Good- 
 nefs  of  God,  that  before  he  made  or  pub- 
 lifhed  a  Covenant,  made  by  the  Aleim,  or 
 before  the  firft  Man  could  enter  into  that 
 Covenant,  to  perform  Conditions  en  his 
 fide,  that  he  fliould  have  fufficient  Time 
 allowed,  and  fufiicient  Means  and  Oppor- 
 tunity, to  acquire  a  fufiicient  Degree  of 
 Knowledge  of  God,  of  hisWifdom,  Power, 
 £?<:'.  and,  as  wc  fuppofc,  the  chief  Part  of 
 Man's  Information  before  Writing  was  in 
 
 Eder:* 
 
ixxiv       Introduction. 
 
 Eden  If  any  one  pretends,  that  Men  be-- 
 fore  Writing  were  ignorant  of  God,  let 
 him  read  or  learn  to  read,  and  undcrftand 
 the  Speeches  of  Men,  who  were  not  in- 
 fpired,  in  the  original  Book  oi^ob^  and  I 
 dare  fay,  it  will  cure  him.  And  as  it  will 
 appear,  that  the  Subject  and  Manner  of 
 his  Tryal  was  about  the  Power  of  God^  and 
 the  Power  of  the  Heavens  ^  it  follows  from 
 the  fame  ReafonSj  that  Man  fhould  have 
 the  fame  Means,  and  acquire  the  fame  De- 
 gree of  Knowledge  of  the  Nature  of  thofe 
 Powers,  which  were  to  fupply  them,  and 
 a  competent  Idea  of  every  thing,  for  which 
 any  Word  in  that  Covenant  was  fubftitu- 
 ted  ;  elfe,  if  they  had  been  ignorant  of  the 
 Manner  of  the  acting  of  the  Heavens,  and 
 had  only  beenfenfible  of  the  Benefits  they 
 received  from  their  Powers  and  Adlions, 
 the  Crime  of  fuppofing  feme  extraordinary 
 Power  in  them  at  firft,  and  of  worfhipping 
 them  after,  had  been  lefs.  As  I  have  faid 
 in  the  Introdudion  to  the  fecond  Part  of 
 M.  P.  p.  13. — -  by  Degrees  they  will  fliew 
 Us,  that  there  had  been  Revelation  of  the 
 Motions  and  Powers  in  this  Syfcem,  from 
 the  Beginning  or  before  Mofes^  without 
 Writing.  If  any  one  doubts  that,  let  him 
 now,  when  thofe  Points  arc  made  intelli- 
 gible, confider  the  vafl  Degree  of  Know- 
 
 '     ledge 
 
Introduction.     Ixxv 
 
 ledge  of  thefe  Powers^  which  thofe  Per- 
 fons  in  the  Book  of  Jolf  (hew,  and  he  will 
 be  forced  to  own  that  fuch  Degree  of 
 Knowledge  of  them  came  by  Revelation^ 
 and  could  not  come  otherwife. 
 
 As  God  taught  Man  to  write,  we  will 
 fuppofe  that  he  alfo  taught  Man  to  fpeak. 
 Any  Sound  or  Sounds  pronounced  by  the 
 Motion  of  the  Breath  from  the  Lungs,  and 
 formed  by  any  Pofition,  or  varied  by  va- 
 tious  Poiitions  of  the  Parts  of  the  Mouth, 
 might  at  firft  hearing  be  agreeable  or  diA 
 agreeable   to   the  Ear,    but   could  never 
 raife  any  Idea  of  a  particular  Thing,  Ac- 
 tion, or  &c,  till  'after  the  Thing  or  Ad:i- 
 on  was   perceived,    and   the   Word   was 
 pronounced,  and  it  was  refolved  or  agreed 
 that  that   Sound     fhould   be    conftituted 
 to  ferve  as    a  Signal  or  Reprefentative  by 
 help  of  the  Memory,  to  recal  the  Idea  of 
 the  Thing,  Action,  or  &c\  to  one*s  felf, 
 or  others  who  had  perceived  the  Thing  or 
 Aftion,  and  had  agreed  to  ufe  that  Signal, 
 fo  to  form  Sounds  for  the  Ideas  of  Things 
 or  Actions  which  came  under  his  Senfes. 
 After  Adam  had  perceived,  or  underftood 
 Things   and  Adions  about  him,  and  had 
 raifed  a  few  common  Ideas  of  them,  'twas 
 in  his  own  Power  to  join  thofe  Ideas,  to 
 divide  them  into  Parts,  to  extend  or  con- 
 trad 
 
kxvi         iNTRObUCTION. 
 
 tradl  them  almofl:  infinitely  :  And  it  was 
 in  the  Power  of  a  Second,  who  underftood 
 thofe  Things  and  Adlions^  for  which  they 
 had  fubftituted  Words ;  and  alfo  other 
 Things  and  Aftions,  which  the  firft  had 
 not  perceived^  and  fo  did  not  underftand ; 
 and  lb  in  the  Power  of  God  from  thofe 
 Ideas  of  things  perceived,  or  Words  formed 
 for  them  5  or  from  Reprefentations  of  the 
 Things  or  Adlions  in  Miniature,  to  con- 
 vey Ideas  of  the  Things  or  Adions  to  Man, 
 which  he  had  not  perceived,  or  did  not  un- 
 derftand ;  fo,  as  Words  convey  no  Ideas  till 
 they  are  conftituted  for  Things  or  Adions 
 underftood,  or  by  the  Help  of  thofe  acquir- 
 ed Ideas  and  Reprefentations,  they  are 
 applied  to  other  Things  or  Actions  -,  Man 
 muft  have  his  Information  or  Knowledge 
 of  the  principal  Things,  Motions,  or  Ac- 
 tions, either  by  Obfervations  of  the  Things, 
 which  muft  have  required  many  Years,  or 
 of  the  Reprefentations  of  them,  by  other 
 created  Things  refembling  them  in  Minia- 
 ture, &c,  or  of  Matter  framed  for  Objecfls 
 fupernaturally,  that  is,  Reprefentations 
 framed  on  Purpofe.  As  Man  could  come 
 at  the  Knowledge  of  Things  within  his 
 Senfes ;  fo  we  fuppofe  that  God  taught 
 him  by  emblematical  Reprefentations  to 
 frame  Ideas  of  Things  and  Adions  which 
 
 were 
 
Introduction.     Ixxvii 
 
 were  neceflary  for  him  to  know,  of  thofe 
 which  he  faw^  and  were  difficult  to  under- 
 ftandj  by  fmall  Things^  which  were  like 
 Drawings,  and  of  fuch  as  were  out  of  the 
 Reach  of  his  Senfes^  As  Words  were  made 
 Subftitutes  to  convey  Ideas  of  Things  k^n, 
 fo  God  made,  or  fubftitutedfome  things  feen, 
 Reprefentatives  of  things  unfeen,  one  at 
 feweft,  fuch  as  we  call  a  Sacrament.  And 
 that  which  could  not  be  reprefented  by  na- 
 tural things  formed  and  placed,  was  done 
 by  Appearances  of  Matter  framed  for  Ob- 
 jefts  to  anfwer  thofe  Ends.  And  though 
 the  Faculty  of  Memory  to  a  certain  De- 
 ,gree,  be  one  of  the  Powers  given  to  Man, 
 yet  as  things  once  knov/n  are  fup planted 
 by  new  Objc6ts,  we  will  fuppofe  that  God 
 taught  Man  the  Method  of  remembring 
 fome  of  the  chief  Things,  by  iuchMethods 
 of  making  things  here  Subftitutes,  which 
 were  in  ufe  before  Writing  :  So  by  things 
 prefent,  to  keep  in  Memory  things  re- 
 vealed 3  as  he  has  more  fully  by  Writing, 
 iince.  And  we  will  fuppofe,  that  it  was 
 no  more  unlawful  or  fuperftitious,  if  they 
 had  not  been  inftituted  by  God,  to  ufe 
 fuch  Helps  at  that  time,  when  no  Writing 
 was,  than  it  is  to  ufe  Writing,  Drawing 
 upon  Paper,  &c,  fitjce,  or  now.  And  that 
 Vol.  Ill  F  it 
 
Ixxviii     Introduction* 
 
 it  was  no  more  a  Crime  to  bow,  when  they 
 came  to  fuch  a  Tree,  or  &c,  which  was 
 fubftituted  for  a  Name,  than  it  is  to  bow 
 when  you  fee  the  Letters,  or  hear  the 
 Sound  pronounced  now.  Methinks,  I  hear 
 fome  felf-fufficient  Fools  already  cry  out. 
 Popery  ;  becaufe  Man  at  firft,  or  we  now, 
 can  have  no  Idea  of  the  Aleim^  &c.  of 
 which  hereafter,  without  Helps ;  therefore 
 we  muft  have  no  Helps  ;  and  becaufe  we 
 can  have  no  other  Ideas  of  the  chief  Ob- 
 jed:s,  but  borrowed  ones,  in  Order  to  be 
 Chriftians,  we  muft  borrow  none  ;  I  mean, 
 not  of  our  own  making,  but  of  the  AleinPs 
 making  or  ordering  •  for  fear  we  (hou'd^ 
 as  many  have  done,  abufe  them.  So  we 
 muft  have  no  Ideas  of  thofe  very  things, 
 the  Knowledge  whereof  to  us  is  eternal 
 Life,  &  e  cent,  a  Caution  fit  for  fuch  to 
 give. 
 
 I  have  faid  in  the  Introdudlion  to  the 
 Second  Part  oi  Mcfes\  Principia^  p.  43.  it 
 will  at  fome  time  be  fhewed,  that  the 
 Heathens  took  their  natural  Religion  and 
 Philofophy  from^  the  Worlliippers  of  the 
 true  God  :  My  Subjed:  leads  me  to  per- 
 form a  great  Part  of  this,  I  ftiall  venture 
 to  fay,  that  there  was  fcarcc  any  one  Aft 
 which  the  antient  Hecithens  in  their  Service 
 2  to 
 
Introduction.     IxxIjL 
 
 to  the  Heavens,  did,  but  there  was  f©mc 
 Foundation  before  them,  for  that,  or  fome- 
 thing  which  it  bore  a  near  Refemblance 
 to :  Where  they  miffed,  they  aimed  at 
 fomethingy  which,  when  applyed  to  the 
 true  God,  had  been  right  and  true,  though 
 tlien  fomewhat  obHterated.  Except  that 
 in  perfonal  Imitation  of  the  Power  of 
 Produdlion  in  the  Heavens,  they  fell  into 
 that  of  unnatural  Lufts^ 
 
 If  any  one  wonders  how  this  could  be^ 
 he  may  fee  that  there  is  nothing  fo  good 
 which  cannot  be  corrupted,  mifreprefented^ 
 or  abufed.  There  is  no  great  Wonder 
 that  Truths  revealed  by  Words  or  EmbiemSj 
 and  handed  down  by  Tradition,   were  by 
 
 -the  great  Efforts  made  againft  them,  per- 
 verted ;  the  Devil  had  nothing  elfc  to  do, 
 to  deftroy  Mankind.  The  things  which, 
 were  exhibited  by  God  to  Man  in  his  State 
 of  Innocence,    to  give  him  Ideas  of  him- 
 
 •ifclf,  of  the  Effence  in  the  Trinity,  of  the 
 Heavens  as  an  Emblem  of  that  Effence 
 and  Trinity,  of  Good  and  Evil,  of  another 
 State  ^  nay,  thofe  Things  w^iich  were  re- 
 vealed to  them  after  the  Fall,  when  ^dam 
 
 t/had  fuppofed  Powers  in  the  Fruit,  from 
 
 'the  Heavens ;  and  they  were  in  a  Manner 
 
 prefcribed  to  acknowledge  that   what   it 
 
 F  2  had. 
 
Ixxx     Introductioi^. 
 
 had,  came  from  God  :  when  Man  hatd 
 forfeited  his  Body,  and  the  Manner  of  the 
 Satisfaftion  was  to  be  (liadoWed  by  the 
 Life  of  Beafts,  and  finifhed  by  the  Blood 
 of  human  Sacrifice  ^  when  fomething  in- 
 ftead  of  the  Tree  of  Lives  was  exhibited 
 to  reprefent  the  Effence  and  Trinity  of 
 Perfons,  and  the  Subftance  of  Man  taken 
 into  that  Effence  ^  fo  the  Means  of  Man's 
 Redemption  and  Salvation :  They  were 
 by  their  Pofterity,  who  miftook  the  Ob- 
 jeftj  and  abufed  thofe  things,  by  applying 
 them  to  the  falfe  Objeft,  made  thd  Means 
 of  their  Deftrudion.  From  the  Reprefen- 
 tations  of  the  Effence  and  Trinity,  and 
 their  Powers,  &c.  in  Paradife  by  Trees, 
 &c.  they  made  thofe  Trees,  &c.  Emblems 
 of  the  Effence,  Trinity,  and  Powers  in 
 the  Heavens.  From  the  Reprefentation  of 
 the  Figure,  Parts,  Motions,  Powers,  Gfr, 
 of  the  Heavens,  by  a  planted  Plan  in  Pa- 
 radifcy  they  made  Groves,  Trees  and  their 
 Fruits,  fo  planted i  facred  Reprefentations 
 of  the  Heavens.  From  the  Reprefentati- 
 ons of  the  Effence,  Trinity,  and  Powers, 
 in  the  Effence  of  the  Heavens,  they  fell  to 
 worfhip  them.  As  the  fuppofed  Power  in 
 the  Fruit  had  been  imputed  to  thePowersin 
 theHeavenSjorFirc;  fromthe  Revelation  of 
 
 the 
 
Introduction,     Ixxxi 
 
 the  Manner  of  facrificing  to  God  by  Fire, 
 they  fell  to  facrifice  to  Fire,  by  Fire.  From 
 the  Revelation  of  the  Manner  of  facrificing 
 Fruits,  to  oiFer  them  to  the  Heavens. 
 From  that  of  the  Manner  of  Atonement, 
 not  only  to  offer  the  Shadow,  the  Sacri- 
 fice of  Beads,  and  their  Blood,  but  their 
 Firft-Born,  and  their  Blood  3  and  held 
 Fcafts  of  Blood.  From  the  Reprefentation 
 of  the  Trinity,  by  a  Vifion  of  Beafts  and 
 Man  emblematically,  to  reprefent  the  Tri- 
 nity of  the  Perfons,  and  Man  taken  into 
 the  Trinity,  to  make  thofe,  Reprefenta- 
 tions  of  the  Trinity  in  the  Heavens  :  And 
 the  Figure  pf  Man,  whatever  it  was  at 
 firft,  low  down  for  an  Intelligence,  and 
 I  know  not  what  3  and  confeqiicntly  to 
 make  thofe  and  fuch  Species  of  Beafts  fa- 
 cred  to  the  Heavens,  and  to  worfhip  them. 
 The  Brazen  Serpent  which  Mofes  fet  up 
 to  cure  thofe  by  looking  upon  it,  who 
 were  bit  by  the  Serpents  of  Fire,  was  made 
 an  Objedl  to  burn  Incenfe  to,  till  the 
 Reign  of  Hezekiah.  Nay,  as  I  faid,  need 
 we  wonder,  when  the  very  Writing  which 
 was  to  record  the  Demonftration  of  the 
 Power,  and  fo  the  Knowledge  of  the  Ef- 
 fencc  and  Trinity,  and  fet  Men  right  in 
 thofe  Affairs  3  nay,  even  the  written  Ac- 
 count of  the  Manifeftation  and  Suffering 
 F  3  o 
 
Ixxxii     Introduction. 
 
 oiChriJi^  which  was  to  eftablifh  theChrif- 
 tian  Religion,  are  perverted  and  made  ufe 
 of  to  deftroy  them  ? 
 
 But  left  it  ihouid  be  thought  that  I  have 
 fuppofed  Men  in  the  prefent  Difpcnfation 
 more  flivoured  than  thofe  before,  I  muft 
 declare,  it  appears  to  me  as  if  God  had,  if 
 one  may  fo  exprefs  it,  limited  himfelf 
 that  the  firft  Man  and  all  his  Race  fince, 
 who  would  attend  the  Means,  {hould  at 
 each  Time  be  in  a  State  of  Freedom  or  Op^ 
 tion,  upon  reafonable  Evidence,  whether 
 they  would  chufe  the  Machine  or  God, 
 At  firft,  the  Evidence  of  the  Formation  of 
 Evc^  &L.  m.entioned  before  the  Fall,  the 
 Alterations  in  the  State  of  Men,  and  fo  in 
 their  Minds,  &c,  confidered,  feems  to  be 
 equal  to  what  was  after.  And  that  of  the 
 Promife,  and  of  the  Manifeftation  of  it  by 
 the  Cherubifiz.  feems  to  be  equal,  all  Things 
 confidered,  to  what  was  after.  But  before 
 I  can  go  further,  I  muft  take  in  another 
 State  oi  the  Cafe.  Adam  and  Eve,  who 
 were  formed  with  Capacity  for  fufficient 
 Knowledge,  and  Strength,  after  they  had 
 acquired  that,  and  a  Law  was  publiflied, 
 might  have  performed  perfefl;  Obedience  : 
 But  if  they  liad  perfevercd  till  Children 
 had  been  born,  new  Terms  muft  have 
 been    made  for   themj    for   they    could 
 
 neither 
 
Introduction,     Ixxxiii 
 
 neither  have  Knowledge,  nor  Strength,  fo 
 muft  commit  Faults,  and  muft  either  have 
 thofe  Faults  allowed,  or  fet  off  for  want 
 of  Knowledge,  or  thofe  Faults  muft  be  a- 
 toned  for  by  fome  other  :  For  if  they  could 
 have  obferved  the  Law,  after  they  were  at 
 Age,  that  without  fuch  a  Condition  in  the 
 Law,  would  not  make  up  for  their  Defaults 
 in  Youth.  Here  was  but  one  Precept, 
 but  as  Numbers  increafed,  the  Precepts  of 
 the  Social  Law,  &V.  muft  have  taken  place: 
 As  the  Fall  intervened,  in  Mercy  an  Atone- 
 ment was  provided  for  them.  After  they 
 were  driven  out  of  Paradifcy  befides  Tra- 
 dition of  what  they  had  feen,  heard,  and 
 had  been  given  in  Charge  there,  they  had 
 no  other  Reprefentadons,  but  thofe  of 
 Trees,  Beafts,  Birds,  ^c.  nor  no  other 
 Books,  except  the  Cherubim  continued, 
 but  the  Heavens,  which  made  them 
 ftudy  to  preferve,  and  fo  on  to  under-^ 
 ftand  the  Evidence  in  them  fo  earneft- 
 ly  'y  nay,  even  after  that  Knowledge 
 was  abufed  by  the  Heathe?iSy  fomething 
 of  what  they  knew  appears  by  the 
 accurate  Tables  of  the  Motions  of  the  Orbs, 
 £?r.  which  guide  our  Pretenders  to  Calcu- 
 lations now.  In  the  Beginning,  and  fo 
 for  the  firft  Ages,  Mankind  lived  together, 
 and  m.any  lived  to  great  Ages  j  fo  that  the 
 F  4  State 
 
Ixxxiv    Introduction. 
 
 State  of  what  had  pafled  between  God  and 
 Man,    was effedtually  handed  down;  and 
 though   every  Man  was  to  proceed  from 
 a  Child,  and  fo  by  Degrees  into  the  En- 
 quiry   after   the    State   he   was  in,    and 
 the  Terms  upon  which  he  was  to  get  out, 
 yet  if  his  Parents  were  in  an  Error,  he  was 
 liable  to  be  feduced  by  them,  to  aquiefcc  in 
 the  Methods  they  had  taken  ;  hable  to  be 
 deceived  by  his  Preceptors ;  after  that,  by 
 thofe  who  had  Right  to,  or  took  upon  them 
 the  Adminiftration  of  the  Prieft's  Office ; 
 or  to  be  forced  by  thofe  who  had  the  Right, 
 or  took  upon  them,  to  exercife  the  Office 
 of  Ruler.     And  though  a  Youth  once  fe- 
 duced, cannot  eafily  reclaim  himfelf,  yet 
 there  would  be  fome  eminent  Exemplars 
 of  Knowledge   and  Virtue,   who   would 
 procure  fuch  a  Reverence,  that  their  Au- 
 thority would  be  fufficient  to  reftify  the 
 Miftakes  in  Judgment,  or  Pradice  of  any 
 ivho  were  willing  to  be  informed.     This 
 ^Evidence  down,  till  it  began  to  be  oblitO" 
 -rated,  then  that   of  the  Flood,  were,  as 
 ;one  may  fay,  confidering  their  long  Lives, 
 ■Evidence   enough  of  the  Exiftence,    Per*. 
 ^' fonality,    Power,   and  Will   of  God,    to 
 '^hofc  Races.     But  v^hen  a  great  Part   of 
 "Men    be^an   to   err    in    the  chief  Point:, 
 
Introduction,    Ixxxy- 
 
 and  not  only  feparated,  but  divided 
 into  Sedts,  each  Seft  compofed  of  thofc 
 of  the  fame  Opinion,  and  that  Com- 
 munication between  the  Sc6ts,  and  thofe 
 who  perfevered  in  the  right  Way,  even 
 between  one  Sedl  and  another,  ceafcd  -,  and 
 their  Enmity  carried  them  to  HoftiUties : 
 Then,  as  God  fays,  thefe  were  given  up, 
 all  Poffibility  of  reclaiming  one  in  an  Er^ 
 ror,  or  of  his  reclaiming  himfelf,  except 
 from  that  Evidence  they  had  perverted, 
 was  at  an  End.  But  as  this  Virtue  in  Pa- 
 rents who  perfevered,  gave  their  Pofte- 
 rity  this  Advantage,  and  the  Vice  in  thofe 
 who  fell  away  put  their  Pofterity  into  this 
 defperate  State,  it  follows  that  thefe  Ad* 
 vantages  and  Difadvantages  muft  come  in 
 Evidence,  and  be  in  fome  Degree  Char- 
 ges or  Allowances  in  the  final  Account. 
 But  to  return,  when  thofe  Evidences  a- 
 mong  thofe  who  perfevered,  were  nearly 
 defaced  by  Abufes,  by  Force,  and  Length 
 of  Time,  God  gave  ^  Commiffion  to  his 
 Servant  Mofes,  to  fhew  his  Power,  and  to 
 convince  Men  of  the  Miftakes  their  Pa- 
 rents had  made,  and  they  had  continued 
 in,  by  a  new  Series  of  proper  Miracles, 
 and  thereby  renewed  the  Evidence  of 
 thofe  firft  Things,  and  committed  the 
 Evidence  of  his  Commiffion,    thofe  Mi* 
 
 ragleSj 
 
Ixxxvi    Introduction, 
 
 racks,  and  fo  the  Veracity  and  Power  of 
 him  who  gave   him   that  Commiffion  for 
 the  Evidence  of  thofe  firft  Things,  and 
 what  had  intervened,  which  was  neceffay 
 to   be  known  in  Writing  to  be  permanent 
 Evidence  of  thofe   Adtions  of  his   then, 
 and  thofe  before,   to  all  Pofterity  ;  and  at 
 the  fame  Time  by  Rules  in  Writing,  Pat- 
 terns, Models,  &c.    fubftituted,  re-eftab- 
 lifhed  the  temporary  Atonement,  a   Suf- 
 pcnfion  for   all  who  were  in,  or  would 
 come   in,    before    the    great  Atonement 
 ihould  he  made.     As  Writing  fpread,  this 
 Evidence   fpread,  and  the  Knowledge   of 
 the  firft  Things  revived  ;  fo  that  we  find 
 Scraps  of  it  (even  with  fome  early  Miftakcs, 
 which  are  alfo  in  the  latter  Tranflations)  in 
 the  Books  of  the  Heathen  Writers,  which 
 fome  of  our  Divines,  in  Defpight  of  the 
 f.rft   Revelation   and  Tradition,    and    the 
 latter  in  Writing,  labour   hard   to    prove 
 they  had  from  the  Light  of  Nature.    And 
 when  the  Jewip  Race  were  in  a  Manner 
 fallen  away,  Chriji  by  his  Example,  Mi- 
 racles, Rules,  and  great   Atonement,  put 
 Mankind   apparently  upon  a  better  Foot 
 than  the  firft  Man,  or   the  Race  of  thofe 
 who   perfevered,    were  put.     But  confi- 
 dering  all  the  Notions  and  Cuftoms  about 
 the  natural  Pov/ers  and  Wickedncfs  which 
 
 from 
 
Introduction,    Ixxxvii. 
 
 from  Time  to  Time  had  prevailed,  which 
 j^dam  and  many  after  him  had  not  to 
 ftruggle  with,  and  all  Things  fairly  ftatcd, 
 I  think  they  have  been  upon  the  fame 
 Foot  in  refpeft  of  Equality,  or  Freedom 
 of  Choice.  If  we  fuppofe  the  Method 
 of  Evidence  and  Tradition  at  firft  was  not 
 fo  clear  as  that  of  Writing,  perhaps  we 
 may  for  the  prefent  fay,  it  may  be  true. 
 But  the  Numbers  of  Tempters,  their  Ex- 
 amples and  Force,  the  Neceflities  of  Men 
 from  their  Numbers,  the  Shortnefs  of 
 their  Lives,  and  the  great  Share  of  that 
 fpent  in  foolifh  Cuftoms,  fupplying  Ne- 
 ceflities, &c,  perhaps  may  ballance.  If 
 there  be  any  fmall  Difference  in  thi?, 
 or  between  the  Nature  of  Evidence,  to 
 thofe  who  faw  it,  or  lived  near  the  Tirne^ 
 and  thofe  at  Diflance  :  If  in  the  firft 
 the  Difference  of  Experience  be  confi- 
 dered,  and  in  thofe  after  the  Corruption 
 preceding,  and  the  Time  before  Evidence 
 gets  the  better  of  Cuftom  and  Prejudice, 
 and  many  other  Things  do  not  ballance  it; 
 no  doubt  the  Ballance  will  be  allowed^  In- 
 deed our  lofing  the  Knowledge  and  Evi-= 
 dence  of  the  Heavens,  by  the  Mifcon- 
 ftrudion  of  the  Bible,  and  thence  the 
 Knowledge  of  ihem,  and  fo  the  Knowledge 
 of  the   Effence,  and  of  the    Jleiniy    or 
 
 Trinity 
 
IxXXViii     iNTlflODUCTIOK. 
 
 Trinity  (for  all  the  Jdeas  of  them,^  arc 
 there  conveyed  under  the  Ideas  of  the 
 Narpes  from  whence  they  are  taken,  not 
 only  by  the  Prophets,  b»ut  all  Men)  with 
 iludying  Heathen  Books,  and  introdi^cing 
 Heathen  Terms  of  Nature,  pf  occult 
 Properties  in  Matter,  Gfc.  has  put  us  al- 
 moft  into  as  bad  a  State  as  the  lateft  Hea- 
 thens. The  Vulgar  may  plead  this  in 
 Abatement ;  but  what  others  will  plead^ 
 I  pretend   not  tp  know. 
 
 As  there  is,  if  we  call  the  Parts  of  Man 
 two,  a  third  Species  of  created  Beings  of 
 the  fpiritual  Kind^  which  was  concerne4 
 in  the  fatal  Part  of  the  Tranfadtions  of  Man 
 in  Paradife ;  it  is  necefTary  to  confider  how 
 the  Cafe  ftood  between  thofe  Beings  and 
 God,  and  between  them  and  Man.  From 
 Hints  in  Scripture,  it  appears,  that  they 
 were  Part  of  a  Species  of  Beings  of  which 
 thofe  who  flood,  lince,  froni  their  Em- 
 ployment arc  called  Angels  -,  and  thofe 
 who  fell,  and  tempted  Man,  are  from 
 thofe  Adions  called  the  evil  Angels,  the 
 Oppofers,  the  Adverfaries :  And  it  appears, 
 that  they  in  their  firft  State  had  greater 
 Powers  or  Opportunities  to  know  God^ 
 and  other  Things,  than  the  imbodied  Souls 
 of  Men,  and  perhaps  long  Experience  ^ 
 und  there  were  no  other  Agents  to  tempt 
 
 them. 
 
1ntr6duc:tioN.    Ixxxix 
 
 thiem,  the  Evil  muft  arifc  in  themfelves, 
 and  they  wanted  not  any  Knowledge  or 
 Opportunity  of  Information,   they  were 
 not  limited  to  fuch  a  Degree  as  Man  was, 
 fo  had  no  fuch  Pretence  of  a  Temptation 
 arifing  from    a  fuppofed  Defedl.      The 
 Scripture    does   not    plainly  exprefs  the 
 Crime  for  which  they  were  caft  out,  per- 
 haps that  Men  might  not  have  a  Precedent 
 for  fuch  a  Crime ;  and   it  was   not  con- 
 liftent  with  the  Scheme  of  the  latter  yews^ 
 to  let  Chrijliam  know  what   Traditions 
 there  were  of  that  Affair,  but  other  Na*- 
 tions   have.     The   Time  of  their  com- 
 mitting this  Crime,  is   not  exa<3:ly  fixed ; 
 fome  make  it   upon   the  Publication  of 
 God's  Pleafure  to  create   this  Syftem  and 
 Man ;  fome  make  it  after  the  Creation  of 
 Man,  and  of  courfe  before  his  Fall.  What- 
 ever the  Attempt  or  Fadt  was,  they  in  that 
 Degree   of  Light  muft  firft  imagine  that 
 they  had  fome  incommunicable  Powers  in 
 themfelves,  before  they  could  have  made 
 any  fuch  Attempt,   and   even  after,  elfe 
 they   could  not    have  perfifted  till  they 
 were  caft  out  from  the  Prefence  of  God, 
 Bttt  for  all  this,  it  appears  to  me,   by  the 
 Sentence  pronounced  upon  them  through 
 their  Agent,  that  they  were    not   finally 
 fentenccd  or  excluded  from  the  Benefit  of 
 
 He- 
 
to  iNTRODUCtlON. 
 
 Repentance,  Gfr.  till  they  had  feduced 
 Man  J  and  then  upon  that  Repetition  they 
 received  an  unalterable  Doom. 
 
 We  are  to  confider  the  State  God,  in 
 refpedt  to  thefe  Adverfaries,  put  Man  in- 
 to at  fir  ft,  as  if  he  had  faid,  (if  it  was  be- 
 fore their  Fall)  before  his  Angels,  (if  it 
 Was  after  their  Fall)  before  the  Angels 
 who  flood,  and  thofe  who  fell,  as  he  did 
 in  the  Cafe  of  the  Trial  of  ^1!?^,  where 
 both  are  mentioned;  I  will  create  another 
 Syftem^  and  another  Race  of  Creatures^  to 
 be  called  Man^  who  Jhall  have  Powers 
 and  Opportunities  vajily  inferior  to  what 
 you  hanje^  and  only  give  him  a  fmall  De- 
 gree of  InJiru5fion  and  Information^  com- 
 pared  with  what  you  have  had  \  fo  not  a 
 Match  for  any  of  you  who  have  fallen^  or 
 who  Jhall  fall :  I  fiall  give  him  a  Law 
 (and  if  one  may  prefume  to  fay)  with- 
 out further  Interpofuion  on  either  Side ;  he 
 Jhall  per  fever  e  in  hove  and  Obedience  to 
 me^  to  reproach  any  of  you^  a?id  be  a  Rule 
 to  judge  and  punijl:>  any  of  you  by,  who 
 have  fallen  or  Jhall  falL  And  if  any  of 
 you  who  have  fallen,  or  who  fiall  fall^ 
 and  perjiji,  and  Jo  tempt  and  Jediice  Many 
 and  he  Jhall  repent,  that  will  be  a  juji 
 Reajon  to  exclude  you  fro7n  Mercy,  ajid 
 0idmit  him  into  new   TW/;/;.     And  if  you 
 
 at 
 
iNtRODUCTION.         Xci 
 
 at  any  Time  after  attempt  to  poifon  the  Race 
 of  Men  with  Notions  cf  other  Powers,  that 
 will  be  a  jufl  Reafon  for  me  to  fet  them 
 right,  from  Time  to  Time,  by  Miracles,  or 
 any  other  proper  Method ;  and  as  any  fuch 
 Efforts  made  by  you  will  aggravate  your 
 Crimes,  fo  the  ABions  of  thofe  of  his  Race 
 who  jhall,  with  fuch  Count er-Helps,  in  De- 
 fpight  of  all  your  Efforts,  perfevere,  will 
 Jiill  be  a  further  Evidence  againjl  you,  and 
 a  jufl  Rule  for  me  to  aggravate  your  Pu- 
 nijhment.  So  Man  was  planted  where  he 
 could  not  fee  God,  had  proper  Powers  gi- 
 ven to  reafon  with,  and  proper  Evidence 
 to  reafon  upon,  and  was  to  be  proved, 
 whether  he  would  continue  a  Being  which 
 reafoned  juftly  concerning  him.  What- 
 ever induced  Satan  and  his  Followers,  at 
 firft,  to  rebel,  after  that,  they  had  a  fur- 
 ther Opportunity  of  knowing  the  Diffe- 
 rence between  God  and  them  experimen- 
 tally, when  God  call  them  out  of  Hea- 
 ven ;  and  they  were  then  in  the  Cafe  of 
 fallen  Man,  though  their  Powers  of  Rea- 
 foning  might  not  be  altered,  yet  the  Cir- 
 cumftances  of  Things  were  altered,  as 
 Man*s  were,  when  he  was  caft  out  of  Pa- 
 radife ;  and  they  certainly  made  another 
 Miftake  in  Judgment.  The  infinite  Wif» 
 dom  and  Goodnefs  of  God^  in  finding  a 
 
 Method 
 
xcii      Introduction. 
 
 Method  to  reconcile  the  Offender,  Man> 
 and  his  Juftice^  was  beyond  Satan's  Reach, 
 when  they  attempted  to  leffen  their  Grime, 
 or  the  Degree  of  their  Punifhment,  by  fe- 
 ducing  Adam :  and  tho'  they  were  then 
 finally  doomed,  whatever  they  may  think, 
 in  labouring  to  rectify  that  Miftake^  they 
 are  ftill  adting  a  mad  Part,  in  tempting 
 Man,  and  provoking  God  further.  All 
 that  will  come  to  Account  in  Favour  of 
 Man,  and  againft  them ;  for  though  they 
 be  doomed  to  Punifhment,  infinite  Power 
 is  not  limited  in  Degrees  of  Punifhment. 
 But,  to  return  to  Man  .j  if  Satan  had  flood 
 neuter,  and  had  not  tempted  him,  it  is 
 very  likely  Man  would  have  flood  j  but 
 as  he  treachcroufly  feduced  Man,  and 
 Man,  as  foon  as  he  faw  his  Miflake,  was 
 afhamed,  and  readily,  upon  the  firfl  De- 
 mand, confefTed  his  Offence,  and  laid  the 
 chief  Blame  where  he  ought ;  I  fay,  when 
 Satan  had  done  this  Mifchicf  to  Man^ 
 God,  whether  he  made,  or  did  not  make 
 any  fuch  previous  Declaration,  was  at  Li- 
 berty :  Nay,  if  he  had  not  made  a  Cove- 
 nant, was  bound,  by  his  Goodnefs  and 
 Mercy  alfo,  to  interpofc  j  and  it  was  jufl 
 in  God,  if  I  may  be  permitted  to  fay,  be- 
 fore an  indifferent  By-flander,  or  in  the 
 View  of  his  holy  Angels,  to  apply  a  Re- 
 medy, 
 
iNTROi^tcrioK.     xciii. 
 
 niedy,  to  appoint  Means,  to  make  up  that, 
 to  put  Man  in  as  fair  a  Way  of  attaining 
 Salvation ;  nay,  perhaps,  to  put  him  in  a.^, 
 better  State  ;  And  even  the  Devils  them-t^ 
 felves  cannot  objed  againft  itj  that  Man  isj^ 
 not  reafonably  faved.  V 
 
 So  Adam^  who  had  lefs  Evidence,  and,, 
 a  Tempter,  and  an  Objedl  to  ground  the  , 
 Temptation  upon,  and  a  Pretence  to  en- 
 deavour to  acquire  a  greater  Degree  of  ^^ 
 that  v/hich  he  thought  he  wanted,  be-»b 
 fides  others,  of  which  hereafter,  who  was 
 overcome,  finned,  and  repented  ;  or  he 
 who  beUeves  in  God  and  Cbrij}^  if  he 
 fins,  fears,  and  repents,  hopes,  and  by  De- 
 grees comes  to  an  Affurance  of  Mercy^ 
 the  Love  of  God,  and  Confidence  in  Cbrijl^ 
 allows  that  God  had  given  Angels  more 
 than  fufficient  Powers  and  Means,  and 
 Man  fufficient  Powers  and  Means,  attri- 
 butes Evil  to  the  Devi!,  and  himfelf,  and  ac- 
 cepts of  God's  Remedy  ;  judges  and  con- 
 demns the  Devils  who  finned,  upon  great- 
 er Evidence,  without  any  Tenjpter,  and 
 where  there  were  no  Powers  or  Things, 
 except  themfelves,  to  put  in  Oppofition  io 
 God,  or  form  a  Temptation  upon,  and 
 who  had  no  Pretence  of  wantirig  any 
 Thing  a  Creature  could  enjoy^  and  did  not 
 repent ;  and  thereby  juflifies  God. 
 
 Vol.  III.  G  So 
 
xciv     Introduction. 
 
 So  thofe  who  do  not  believe,  or  believ- 
 ing, iin,  and  do  not  repent,  tacitly  affert^, 
 that  God  did  not  give  fufficient  Powxrs 
 and  Evidence  to  Angels  to  perceive  him, 
 and  tiie  Difference  between  him  and  them, 
 nor  to  Men  to  perceive  God,  the  Nature 
 of  the  created  Machine,  themfelves,  and 
 the  Conditions  they  ftand  upon  ;  juftify 
 the  Actions  of  the  Devil. 
 
 Upon  the  Manifeftation  of  Chrijl^  the 
 Devils  were  convinced  ;  and  Men,  who 
 believe  not  that,  carry  the  Offence  further 
 than  they  ;  they  believe  and  tremble.  And 
 it  is  falfe  Reafoning  that  makes  them,  and 
 Men  who  are  defperatc,  take  fo  much 
 Pains  to  feduce  others  ^  becaufe  they  are 
 to  be  judged,  fentenced,  and  punifhed  by 
 Comps'arifon  with  Behevers,  by  the  Beha- 
 viour of  Man,  either  by  his  ftanding  or 
 recovering,  when  he  has  fallen.  They 
 think  the  greater  Numbers  there  are  of 
 fuch,  or  the  m.ore  Holy  they  are,  tlie 
 greater  v/ill  the  Shame  and  Punifliment 
 of  them,  the  Devils,  or  wicked  Men  be. 
 But  there  is  Evidence  enough  already. 
 However,  it  tormented  them  before-hand, 
 to  hear  any  teach  or  preach,  to  fee  any 
 work  Miracles,  to  fee  the  "Jezvs  offer  Sa- 
 crifice to  God,  or  the  Chrijlians  embrace 
 the  Atonement,  and  worlhip  ChriJ} :  Mat, 
 
 viii. 
 
In  i^  o  d  u  c  t  i  d  Na       xcv 
 
 Vlii.  29.  Art  thou  come  hither  to  torment 
 its  before  our  Time  ?  Ibid.  i.  24.  Aft  thou 
 come  to  de/ifoy  us  ?  Firft,  to  make  Men  re« 
 pent,  and  condemn  us  who  never  offered 
 to  repent  j  and  iaftly,  to  execute  the  Sen- 
 tence upon  us. 
 
 I  think  it  was  abfolutely  neceffary  that 
 the  firft  Man  iliCi;uld  know  the  Agents, 
 Motions,  and  Powers  in  this  Syftem,  up=. 
 on  feveral  xAccounts :  Firft,  that  from 
 them  he  might  borrow  Ideas  to  frame 
 an  Idea  of  that  EiTence  and  thofe  Pei-fons 
 who  created  them  and  him,  whom  he  was 
 to  endeavour  to  know,  love,  and  obey, 
 Secondly,  As  the  firft  Part  of  the  Law 
 was  given  to  thefe  Agents,  it  was  neceila-^ 
 ry  that  he  ftiould  know  what  Laws  and 
 Inftrudions  they  hadj  that  he  might  un- 
 derftand,  that  although  they  were  Repre- 
 fentatives,  yet  they  performed  continual 
 Obedience  to  thofe  Laws ;  and  he  muft 
 iinderftand  the  Laws  impofed  by  them  up- 
 on all  aniriiate  and  inanimate  Matter,  that 
 he  might  know  that  they  yielded  conftant 
 Obedience  to  thefe  Sabftitutes  or  Viceroy 
 of  the  Aleim^  and  fo  to  them  j  that  from 
 their  Obedience  he  might  know  who  had 
 the  Sovereignty.  And  becaufe  their  Obe- 
 dience was  to  be  a  continual  Pattern  or 
 G  a  Example 
 
XCvi  In  TROD  UCTION. 
 
 Example  to  him  and  all  Men,  and  is  re- 
 inforced by  Chrifl,  in  the  Form  of  Prayer 
 he  appointed,  Thy  V/ill  be  done  o?i  Earth 
 as  it  is  in  the  Heave?is,  and  it  was  necef- 
 fary  that  he  fliouid  know  their  Operations, 
 that  he  might  know  the  Wifdom,  Pow- 
 er, and  Benignity  of  God,  in  fupporting 
 and    fupplying   his    Creatures    here,    and 
 from  thence  form  an  Affurance  that  he 
 would,  for  fuch  as  confided  in  him,  do 
 the  lame  hereafter.    Thirdly,  As  he  was 
 to  be  tempted  with  Pretences  of  greater 
 Powers  than  there  were,  in  this  Syftem,  it 
 was  neceffary  that  he  fhould  know  what 
 they  had,  or  what  they  had  not,  that  he 
 might  be  able  to  ftand,  and  liable  to  be 
 puniflied  if  he  fell.    There  are  many  other 
 Ufes  of  this  Book.     This  was  the  chief 
 in  Man's  Library  -,  this  is  the  Glafs  Man 
 fees  through ;  they  had  no  other  Books 
 but  themfelves,    the  Creatures,    the  Re- 
 prefentations.   Emblems,    and   Subflitutes, 
 to  help   Memory,    their  Writers,  which 
 were  carried  down  by  Tradition.     If  in- 
 nate Ideas,  or  Knowledge  implanted  in  a 
 fupernatural  Way,  were  improper  for  a 
 Perfon  who  was  upon  his  Trial,  to  reafon 
 upon,  and  deduce  from,  and  as  far  as  wc 
 can,  judge ;  what  was  revealed,  mull,  as  it 
 
 has 
 
Introduction,     xcvii 
 
 lias  been  fince,  be  done  by  borrowed  Ideas 
 taken  from  Objects  (cgu  and  underftood  ; 
 and  that  ^dam  had  not  the  Benefit  of  long 
 Experience,  could  not  under  a  confidcra- 
 ble  Time,  come  to  the  Knowledge  of  this 
 Machine  without  fome  Help  -,  perhaps,  it 
 might  be  reafonable,  that  they  fliould  be 
 inftruded  fome  fliorter  Way.  Thefe,  and 
 the  Evidence,  which  appears  by  the  Com- 
 munity of  Names,  the  Ufige  after,  and 
 many  other  Ways,  make  me  fuppofe,  that 
 the  Garden  of  Paradifc  was  formed  as  a 
 Plan,  planted,  watered  and  flocked,  tore- 
 prefent  by  Figures  and  Symb®ls  of  Waters, 
 Trees,  Creatures,  to  Adam  the  Motions, 
 Powers  and  Adiions  of  this  Machine,  em- 
 blematically in  Epitome,  and  perhaps  fom^e-* 
 thing  further. 
 
 What  God  by  his  immediate  PowTr 
 could  do  in  Man,  is  not  in  Difputc,  but 
 what  Man,  as  Man,  could  take.  If  God, 
 by  an  audible  Voice  had  revealed  to  him 
 an  Account  of  all  the  Things,,  all  their  Or- 
 ders, Motions  and  Powers  in  this  Syftem^ 
 and  what  he  had  thought  proper  of  ano- 
 ther, and  he  had  had  fufficient  Memory 
 to  retain  the  Words  3  that  would  have 
 given  him  no  Idea  of  any  Thing  :  If  thofe 
 Words  had  been  committed  to  Writi^ig, 
 and  he  had  been  taught  the  Letters,  and 
 G  3  how 
 
xcviii    Introduction, 
 
 how  to  pronounce  the  Sounds,  that  would 
 pot  have  done  any  more.  Wherever  h^ 
 l3egun,hemuftfix  the  Words  to  theThings, 
 and  fo  muft  begin  with  the  Things  he 
 could  come  at^  and  eafily  perceive  ;  that 
 might  eafily  be  done  :  But  when  he  was 
 to  take  in  Ideas  of  Things  not  eafily  per- 
 ceived, or  v/here  the  Idea  was  extended 
 and  complex,  nothing  but  Similitudes 
 could  give  Similitudes,  or  Ideas  of  the  Si- 
 rnilitudes  of  Things.  For  Example,  firft,  in 
 Miniature,  we  will  venture  to  fuppofe  that 
 p^^'V  mtOD  "  the  Openings  of  Flowers" 
 were  made  a  Rcprefentation  of  the  Irridiati- 
 pn  of  Light,  (which  they  do  better  than  a 
 Drawing  on  Paper  J  becaufe  we  find  theni 
 for  that  End  in  the  Temple,  and  among 
 all  the  Heathens  from  large  Ones  to  fmall 
 Ones,  leprefenting  Stars.  Whether  the 
 largeft  is  that  called  the  Sun-fiower^  or  an» 
 other,  miatters  not.  But  that  w^e  may  not 
 be  forced  to  depend  upon  Conjedures^ 
 whether  it  be  the  lame  or  another,  m.atters 
 not;  there  are  feme  Species  of  vegetable 
 Trees,  Shrubs  or  Plants,  called  by  that 
 very  Name,  IJa,  vii.  19.  C^bSliH  the  Jr- 
 radiaiors^  upon  which  forne  of  the  facred 
 Emblems  of  Mgypt  and  ^Jjyria  were  to 
 light.  And  that  the  Irradiation  is  an  Em.- 
 blem  of  the  Trinity  :  As  this  of  the  Hea» 
 
 yens 
 
Introduction,     xcix 
 
 vens  keeps  our  Bodies  alive  ;  fo  they,  as 
 near   as  we  can  take  the  Idea,  keep   our 
 Souls  alive  by  the  Irradiation  of  the  Power 
 of  their  Effence.     So  Chriji,  under  the  Re- 
 prefentation  of  Light,  Cant,  ii.  9.  He  lookeh 
 forth  at  the  Windows,  \>'^^  fouriping  {ir- 
 radiating) out    c/ DOinn  the   Burning, 
 Though  when  Adam  was  to  take  Ideas  of 
 the  Pofition,  Situation  or  comparative  Or- 
 der of  Things,  it  was  not  neceffary  that  the 
 Things  ufed,  (liould  be  of  the  fame  Simi- 
 litude with  thofe  Things,  whofe  Order  he 
 wanted  to  underftand  >,  yet  it  was  neceffary^ 
 that  they  lliould  be  placed  in  the  fame  Or- 
 der :  Nothing  but  Order  could  give  him 
 an  Idea  of  Order,  fo  of  Number,  Propor- 
 tion, Maenitude,  Diftance. 
 
 With  Rcfpea  to  Order :   The  Tree  ia 
 the  Middle  of  the  Garden  might  reprefent 
 the  Fire  at  the  Orb  of  the  Sun,  which  is 
 the  only  vifible,  or  at  leaft  the  moft  vifible 
 Objed:  of  the  three  Agents :    And  there 
 might  be   a  Circle  or   Circumference   of 
 Trees  clofe  and  thick,  the  Word  expreffes 
 that  ;  and  Rows  to  reprefent  the  Rays  in 
 and  out,  from  Center  towards  Circumfe- 
 rence, and  from  Circumference  towards  the 
 Center ;  nay,  the  Courfes  or  Circles  of  the 
 Orbs  might  be  planted,  nay,  Reprelentati- 
 pns  of  the  Orbs,  nay,   any"  other  Thing 
 G  4  without 
 
c        Introduction. 
 
 without  Motion.  And  as  it  was  alfo  ne- 
 ceffary,  that  he  fhould  know  how,  and  by 
 what  Means,  and  with  what  the  Trees, 
 Fruit,  (i?c.  were  formed  and  fupplyed,  be- 
 caufe  that  was  Part  of  the  Point  in  Iffue  ; 
 and  as  Water  is  that  which  is  circulated 
 from  the  Abyfs  by  the  Machine,  the  Air, 
 in  Vapours,  Dews,  Rains,  Springs  and 
 Streams  to  each  Part  of  the  Earth,  and 
 with  which  the  Air  detaches  the  vegetable 
 Atoms,  and  carries  them  invifibly  up  the 
 Tubes  or  Duds,  in  form  of  Sap,  to  form 
 or  fupply  Trees,  Herbs,  Fruit,  &c.  And  as 
 it  was  alfo  neceffary,  that  he  fhould  know 
 the  natural  Ufe  of  Fruit  when  eaten,  and 
 the  Manner  how  it  was  applied,  to  fupply 
 the  Parts  of  his  Body ;  as  Water  taken  pure, 
 and  mixed  with  Food  in  the  Stomach,  or, 
 in  Form  of  Juices  in  Fruits,  before  it  come 
 into  the  Stomach,  detaches  and  carries  with 
 4t  the  Parts  of  Food  into  the  Blood,  mixed 
 in  the  Blood,  is  that  which  carries  thofe 
 JParts  to  every  Part  of  the  Body,  forts 
 them,  and  fupplies  the  Fluids  or  Juices, 
 and  forms  or  fupplies  the  Parts  ;  fo  the 
 Waters  might  be  fo  difpofed,  as  not 
 only  to  f!:iew  their  natural  Motions,  Cir- 
 culations and  Ufe,  or  to  reprefent  the  Mo- 
 tion or  Circulation  in  the  Heavens  to  Senfe  ; 
 but  to  be,  as  they  are,  an  Emblem  of  zn 
 
 invifi|>l^ 
 
Introduction.       ci 
 
 invifible  Radiation  or  Circulation,  or  its 
 Ufes  j  an  Emblem  of  the  Manner  of  con- 
 veying continual  Supplies  immediately  from 
 the  ElTence. 
 
 Adam^  as  I  hinted  before,  befides  fee- 
 ing the  Size,  Shape  and  Colour  of  every 
 Creature,  muft  by  fome  Means  kr^ow  the 
 Impetus^  which  they  call  the  peculiar  In- 
 ftindt,  in  every  Creature,  the  Abilities  or 
 the  Degree  of  its  Power  of  Perception, 
 Strength,  Motion,  Adlion,  and  the  vari- 
 ous Methods  in  which  each  applied  them, 
 fome  to  be  of  conftant  Ufe  to  Man,  fome 
 to  be  deftrucftive  of  fuch  as  were  fo  ;  the 
 Voracious  to  purfue,  catch  and  deflroy  for 
 Food ;  the  Paffive  to  run,  fly,  fhelter,  or 
 by  other  means,  fave  or  preferve  them- 
 felves  and  their  Young,  Eggs,  or,  Gfc.  and 
 fo  the  Ufe  and  Employment  of  every 
 Creature,  either  by  a  long  Obfervation  or 
 a  forced  Exhibition  upon  two  Accounts. 
 Firft,  as  he  was  to  be  tempted  alfo  with 
 the  Appetites  of  the  Body,  and  as  he  was 
 not  to  have  an  Opportunity  to  experience 
 thofe  Appetites  or  Affedtions  to  Children 
 before  Trial  ;  it  was  neceffary  that  he 
 jfhould  have  an  Opportunity  to  fee  the  va- 
 rious Appetites,  Ufes  and  Ends  in  each 
 Species  of  Creatures,  that  he  might  know 
 
 the 
 
cu 
 
 Introduction^. 
 
 the  Forces   of  thofe  Impetuses  of    what 
 Ufe  or  Benefit  each   was   to  the  Species, 
 which  for  the  Good  of  the  Parent,  which 
 for  the  Iffue,  which  for  the  Prefervation 
 or  Support  ofthelflbe.     Secondly,  before 
 he  could  do  what  is  contained  under  the 
 Expreffion  of  giving  Names  to  them,   or 
 a  diflindt  Name  to  each,  or  at  leaft  before 
 each  of  thofe  Names  would  raife  the  per- 
 fect Idea  of  the  Creatuc  in   himfelf,    and 
 fo  enable  him  to  communicate  the  whole, 
 or  perfefl:  Idea  with  the  Name  to  another, 
 and  fo  downward  -,  or  where  a  Creature 
 reprefented   various   Things   or   Adlions, 
 and    fo   gave    feveral    Ideas    by   feveral 
 Names,     The    Difcovery  of  one   antient 
 Truth  never  comes  alone  3  this  difcovers 
 many,  that  thofe  Names  were  given  when 
 the  Language   was  firft  framed,  becaufe 
 each  Word  for  the  Idea  in   a   Creature, 
 is  made  a  Reprefentative  to  convey  that 
 Idea,  wherever  it  is  found  in   other  things 
 throughout  the  Language;  fothefe  Names 
 exprefe  what  they  represent  ;  fo  this  Man- 
 ner of  Ileprefentation  and  the  Names  are 
 coeval  ;  and  that  this  was  immediately  af- 
 ter the  Creation,    and  that   the   Hebrew 
 Tongue  was  the  firft  Language,  becaufe  in 
 what  we  have  of  it,  this  holds,  and  in  no 
 other,   which  is  preferved  )   and  it  fliews, 
 
 the 
 
Introduction,     eiii 
 
 he  Ideas  of  the  Motions  and  Adions  of 
 the  Heavens,  of  the  Adionsof  the  Soul,  of 
 Man,  nay,  of  God,  were  then  taken  from 
 the  Creatures  ;  and  it  (hews  the  Deceit  of 
 Herod,  lib,  ii.  cap.  4.  &  Lucian  de  Dea 
 Syria ^  who  would  make  us  believe,  that 
 at  firft,  the  Mgyptians  had  no  Emblems, 
 and  after  that  invented  them,  and  make 
 them  fay,  that  the  Gods  could  not  be  re» 
 prefentcd  by  Images,  therefore  they  took 
 thofe  natural  things  which  refembled  them 
 moft,  to  reprefent  them;  and  the  Igno- 
 rance of  thofe  who  have  fallen  in  with 
 that  Affertion.  'Tis  certain,  that  Motions, 
 voluntary  Aftions,  or  diftindt  Appetites, 
 could  not  be  fo  well  reprefented  by  Ima- 
 ges, as  living  Creatures ;  but  'tis  as  certain, 
 that  thefe  alfo  begun  at  the  Beginning  : 
 And  while  they  had  an  Objeft  for  each 
 Idea,  which  changed  not,  the  Idea  could 
 not  be  changed  or  miftaken.  'Tis  other- 
 wife  now  with  Words  in  our  Langua- 
 ges. 
 
 As  God,  the  Aleim^  gave  the  firft  Pre- 
 cedent, gave  the  Heavens  their  ow^n  Names, 
 or  rather  took  the  Names  of  the  Heavens, 
 thereby  to  reprefent  their  Number,  Ac- 
 tions, Power,  &c.  Whatever  they,  or 
 klan  by  their  Orders,    fubftituted  to  give 
 
 Ideas 
 
civ       I  N  T  R  O  D  U  C  T  I  O  N. 
 
 Ideas  of  the  Names  or  other  things,  which 
 could  not  otherways  have  been    fo   foon 
 underftood,  or  fo  well  remembered  3  they, 
 or  he   gave  each  thing,  or  &c,  the  fame 
 Name  as  the  thing  it  was  to  convey  an 
 Idea  of ',  all  the  People,  both  the  Line  of 
 the  Jews   and   Heathen  downward,    'till 
 Writing,  pracSlifed  this  Method,  till  they 
 had  acquired  a  fufficient  Stock    of  Ideas, 
 and  this  had  been  abufcd,   and  Writing 
 took  place  of  it,   where  Figures,  Letters 
 are  Subftitutes  to   raife  Ideas   of  Sounds, 
 and  Sounds   Subftitutes  to  raife  Ideas  of 
 things.     Great  Pains  have  been  taken  to 
 prove  one  of  this   or  that  Country,    the 
 Author  of  Letters,  or  fome  of  them  :     It 
 appears   by    Scripture,    that  before    God 
 made  Mofes  write,  the  Patriarchs  had  Sig- 
 nets and  fuch  Marks  among  them  ;    and 
 no  doubt,   there  were  Figures  in  the  fa- 
 cred  Things  mentioned.      The  Egyptians 
 and  other  Nations  ufed  this  emblematical 
 Way  of  Painting  or  cutting  out  Figures, 
 and    fome   of    each  Country    may  have 
 Right  to  a  Part  of  this ;  but  that  is  nothing 
 to  thefe  Sorts  of  Letters  fliewed  to  Mofes  ; 
 they  were  perfedly  adapted  to  the  Words 
 of  that  firll  perfed:  Language.     Though 
 the  Ufage  of  thefe  Emblems  and  Figures, 
 or  Sketches  of  them^  were  univcrfal  3  yet 
 
 as 
 
Introduction.       cv 
 
 as  Things  preferve  longer  in  JEgypf  than 
 any  other  Place,  by  the  Difpofitioa  of 
 Things  there,  we  have  moft  of  the  oldeft 
 Evidence  remaining  from  thence  5  yet, 
 that  being  near  Judea^  Writing  took  place 
 there  :  But  as  the  Chinefe  went  off  to  a 
 great  Diftance,  before  Writing  was  re* 
 vealed,  and  had  not  that  Help  early ; 
 they  have  retained  fomething,  or  rather 
 formed  Marks,  inftead  of  many  of  the 
 Figures  of  Things  in  the  firft  Method, 
 and  from  it  formed  a  Sort  of  emblematical 
 Writing. 
 
 It  follows  from  all  Circumftances  that 
 Adam  muft  know  that  he  was  compofed 
 of  tv/o  Parts,  and  what  concerned  them, 
 and  muft  be  furnifhed  with  Ideas  of  all 
 the  States  or  Accidents  which  were  men- 
 tioned, previous  to  his  Trial  :  For  Exam- 
 ple, w^hcn  God  faid,  /;';  dying  thou  jJoak 
 die^  that  Adam  had  a  borrowed  Idea  of 
 Death,  perhaps  had  been  fhewed  it  by  the 
 Death  of  a  Beaft.  There  are  feme  fo  tena- 
 cious of  old  Stories,  as  to  think,  that  there 
 were  no  voracious,  nor  noxious  Creatures 
 or  Things,  fono  Death,  before  Man  fell; 
 though,  befides  the  Impetuses  or  Appetites, 
 the  Parts  of  every  Creature  jQiew  how  it 
 was  to  live,  and  much  the  greater  Part 
 of  the  Species  in  the  Creation  could  not 
 I  have 
 
Cvi        1  N  T  R  O  D  U  C  T  I  O  N, 
 
 have  lived,  v/ithout  eating  others,  till  Adani 
 fell,  if  he  had  fallen  the  next  Day  after 
 he  was  made.  No  doubt^  he  knew,  that 
 the  Part  of  him  which  v/as  Beaftj  could^ 
 in  the  literal  Senfe  die,  be  diiTolved,  and 
 that  the  other  could  not  ;  and  fo,  that 
 this  was  to  that  only  at  firll  a  Separation : 
 And  it  is  plain,  he  underftood  that  double 
 •  Expreffion,  which  has  been  mifconftrued^ 
 In  the  Day  thou  eatejl  thereof ^  thoujhalt 
 furely  die  ^  becaufe,  when  he  had  eaten  of 
 it,  he  was  not  apprehenfive  of  fudden 
 Death.  The  Words,  In  dying  thou  jlo alt 
 diey  exprefs  in  the  Courfe  of  Things  or 
 Time,  in  Oppofition  to  at  once^  or  im- 
 mediately. If  they  had  died  then,  the 
 Defign  of  the  Creation  had  been  loft.  If 
 Adam  was  ejedfed  from  the  Garden,  and 
 fo  from  the  Tree  of  Lives,  the  Day  he 
 finned,  he  died,  became  mortal,  the  fame 
 Day.  He  knew,  that  eating  of  the  Fruit 
 of  the  Tree  of  Lives  was  made  a  facra- 
 mental  Ad:,  and  referred  to  fomething 
 elfe.  We  mull  fuppofe  he  knew  what 
 an  Emblem  was,  and  did  not  reft  at  it  5 
 that  God  had  been  plealed  to  give  him 
 fome  Idea  of  what  v/as  contained  under 
 that  Sacrament,  what  immediate  Change 
 eating  of  that  Fruit  would  make  in  hinij 
 and  what  that  fccond  Life  was  :    That  is, 
 
 had 
 
Introduction;     cvii 
 
 had  given  him  an  Idea  from  fome  Repre- 
 fentation,  or  Subftitutes  in  that  Paradife^ 
 what  Company  and  what  Pleafures  there 
 were  in  the  other ;  without  that,  it  had 
 not  been  Eden  or  Paradife,  The  Ufage  of 
 the  Word  ever  after,  for  a  Place  of  fomc 
 Degree  of  Vifion,  fully  proves  that.  For, 
 as  this  bore  the  Name  and  Idea  of  Hea- 
 ven, it  could  be  no  otherwife,  than  as  a 
 Reprefentation  of  the  material,  and  fromi 
 thence  of  the  immaterial  Heaven  j  and 
 after  Man  had  Ideas  of  the  Heavens,  and 
 what  was  in  them,  in  the  material  and 
 fpiritual  Syflem,  thefe  were  lefs  neceffary ; 
 but  fuch  were  continued  to,  and  in  the 
 Tabernacle  and  Tem.ple,  Hebr.  viii.  4. — 
 Seei?2g  that  there  are  Vr lefts  that  offer 
 Gifts  according  to  the  Law  :  Who  ferve 
 unto  the  Example  and  Shadow  of  hea- 
 'venly  Things^  as  Mofes  was  admorujhed 
 of  God^  when  he  was  about  to  make  the 
 Tabernacle,  For  fee  (faith  he)  that  thou 
 make  all  Things  accordi?2g  to  the  Patte^^n 
 f}:ewed  thee  in  the  Mount,  Ibid.  ix.  :>3. 
 //  was  therefore  72eceffary^  that  the  Pat- 
 terns of  Things  in  the  Heavens  fjould  be 
 purified  with  thefe^  but  the  heai\enly 
 Things  themfehes^  with  better  Sacrifices 
 than  thefe.  It  would  be  the  moft  iqvpious 
 Reflexion   upon   God,    to  fuppofe,    that 
 
 Man 
 
cviii     Introduction. 
 
 Man  was  to  be  put  upon  a  Trial,  which 
 was  not  only  to  determine  the  Fate  of 
 him,  but  his  Poilerity,  without  having  a 
 fufficient  Idea  of  the  two  States,  without 
 knowing  the  Nature  of  his  Reward,  v/hich 
 was  to  encourage  him  to  ftand,  and  that 
 of  his  Punifliment,  which  was  to  deter 
 him  from  falling.  Or  when  Adam  had 
 fallen,  can  any  one  fuppofe,  that  the  Ads 
 or  fhort  Speeches  of  God  to  therp,  were 
 not  intelligible  ?  For  Example,  that  they 
 did  not  underftand  what  was  emblemati- 
 cally couched  under  the  Speech,  He  pall 
 briiife  thy  Head,  and  thou  jhalt  bruife  his 
 Heel ',  or  the  Adt  of  God's  cloathing  them 
 with  Skins  -,  or  the  inftituting  a  Species 
 of  Trees,  as  a  Memorial  of  publifhing 
 the  Conditions  of  the  Covenant,  or  of 
 the  Perfons  in  it,  or  of  A<^s  to  be  per- 
 formed by  the  Parties,  or  the  exhibit- 
 ing the  Che7^ubim,  &c.  When  you  fee  a 
 Remain  oi  JEgyptian  Sketches  and  Scrauls, 
 you  immediately  conclude,  there  is  Wif- 
 dom,  Myfteries  contained  in  that,  and 
 would  give  any  thing  to  have  them  ex- 
 plained :  If  the  Emblems  of  thefe  Ads, 
 which  are  briefly  explained  in  Writing, 
 had  been  preferved,  and  the  Writing  loft, 
 would  they  ever  have  been  explained  by 
 us  ?  But  does  it  follow  from  that,  that  the 
 
 one 
 
Introduction.       cix 
 
 one  did  not  convey  fufficient  Ideas  of  the 
 Things  or  Actions  they  were  intended  to 
 repreient  to  an  /Egyptian^  or  the  other 
 to  Adam  ?  As  thofc  firft  Emblems  were 
 made  by  an  infallible  Judge,  and  as  they 
 were  before  the  Science  was  corrupted, 
 and  as  they  were  about  the  principal 
 Things,  no  doubt,  there  is  Knowledge 
 moft  worthy  our  Enquiry,  couched  un- 
 der them ;  and  as  there  are  Hints  both 
 facred  and  prophane,  which  explain  them, 
 it  is  not  below  the  higheft  Genius  to  pur- 
 fue  this  Knowledge,  becaufe  to  under- 
 ftand  them,  or  what  they  reprefent,  will 
 be  no  fmall  Share  of  our  Happinefs  here- 
 after, 
 
 I  fhall,  in  the  Sequel  of  this  Preface, 
 make  fome  Suppolitions,  and  fome  fliort 
 Explanations  of  Words,  which  are  not  ne- 
 ceffary  to  the  Subjeft  before  me,  but  are 
 offered  as  Hints  that  fome  Things  may  be 
 carried  ftill  higher  than  I  fhall  carry  them 
 now.  I  offer  not  any  of  them  for  Evi^ 
 dence,  to  determine  any  Point,  till  the 
 Suppofitions  be  proved  to  be  Fa(fts,  and 
 the  Words  be  fufSciently  explained  ^  I  of- 
 fer them  only  to  fuch  Readers  as  under- 
 ftand,  or  are  capable  of  informing  them- 
 felves  of  the  Evidence  vv^hich  may  be  col- 
 lefted  or  deduced  :  And  according  to  the 
 
 Vol.  IIL  H  Prc^ 
 
ex      Introduction. 
 
 Proportions  or  Degrees  of  Evidence  each 
 finds  for  each,  and  fo  of  the  Degrees  ot 
 Appearance  of  the  Truth  of  each,  let 
 them  for  the  prefent  pafs.  Perhaps  when 
 fome  Things,  now  dark,  and  placed  be- 
 tween them  and  us,  are  made  clear,  they 
 may  alfo  appear  clear.  The  chief  Ufe  I 
 intend  to  make  of  them  at  prefent,  will 
 be  to  trace  down  a.  few  Words  which 
 will  appear  to  be  of  Moment  in  the  Dif- 
 coiirfe;  I  fliall  only  go  fo  far  now  in  the 
 Introduction,  beiides  the  difcovering  the 
 State  of  Man,  as  to  Ihew,  that  as  there 
 were  Emblems  of  the  firft,  fo  there  were 
 Emblems  of  the  fecond  or  fecond  Part 
 of  the  Covenant,  and  fuch  as  come  un- 
 der the  Confideration  of  this  Difcourfe, 
 But  to  return  to  the  Text. 
 
 Gen.  ii.  8.  And  Jehovah  Aleim 
 ^J3^  planted  n  a  Garden  in  p^t 
 Ede?t  Eaftvvard,  and  there  he 
 put  the  Man  whom  he  had 
 formed. 
 
 It  is  likely  at  the  firft  there  were  Trees^ 
 £ff.  irregularly  fcattered,  without  other 
 Order  than  fuch  Sorts  as  were  paoper  to 
 each  Climiate  and  Soil,,  upoa  the  whole 
 
 Swr- 
 
Introduction.       cxi 
 
 Surface  of  the  Earth  -,  and  the  Agents  had 
 a  general  Commiffion  to  a6l,  make  them 
 grow,  and  produce  in  every  Place*     But 
 as  we  fuppofe  here  w^s  not  only  particu- 
 lar Species  of  Trees,  but  that  they  were 
 planted  in  a  particular  Order,  fo  this  De- 
 iign,  and  the  Execution  of  it,  is  immedi- 
 ately attributed  to  Jehovah  Aleim^  becaufe 
 we  fuppofe  the  Tranfaclions  here  concern- 
 ed God,  under  thofe  different  Denomina- 
 tions.   This  Word  ytO^  is  applied  not  only 
 to  Trees  here,  and  to  one  Sort,  PfaL  civ. 
 1 6.  7ke  Cedars  of  Lebanon  which  He  has 
 planted 'y    and  hJumb,  xxiv.   6*    to  Lign-* 
 Aloes  5  but  Ifa.  li.  i6.  to  the  Heavens.    So 
 PfaL  Ixxx.  15.  and  n^D  Taber?2acle  which 
 thy  right  Hand  did  plant.    So  Dan,  xi.  45. 
 to  a  Tabernacle ;  FfaL  xciv.  9.  to  Part  of 
 the  Body,  the  Ear  -,  fo  frequently  to  a  Peo- 
 ple ;  and  Ezek.  xxxiv.  29.  as  a  Plant,  to 
 Chrijl,     The  Ufe    of  thefe   Things   was 
 continued  under  this  Word,  by  the  Pa- 
 triarchs, till  the  writing  of  the  Law,  and 
 long  after  ;  and  fome  Reprefcntation  made 
 by  the  Heathens,  fappofed  to  be  the  Sta- 
 tue of  Venus y  by  Efchenback  in  his  Difert, 
 Acad,  p.  206.  and  mifconftrued  a  Grove^ 
 was  prohibited  by  this  Word ;   Deut,  xwu 
 2 1 .  noufialf  not  place  thee  a  Grove.  Was 
 Adam  to  be  ple^fed   and   inftruded   by 
 H  z  looking 
 
cxil       Introduction, 
 
 looking  upon  a  Parcel  of  Trees  or  Greens, 
 placed  in  ever  fo  regular  an  Order,  as  they 
 call  it  now,  without  further  View;  we 
 might  fuppofe  he  was  to  be  as  filly  as  Men 
 are  now.  If  this  was  to  be  his  Inftrufti- 
 on,  his  Wifdom  was  like  to  be  very  fmall ; 
 and  we  might  even  believe,  that  he  might 
 fill  in  love  with  a  beautiful  Fruit,  as  fuch. 
 No,  I  muft  remind  you,  that  there  v/as 
 a  Necefiity  for  the  double  Ufe  of  thefe 
 Words,  here  was  a  double  Creature  to 
 provide  for.  This  and  every  Word  refers 
 to  each.  He  planted  {ox  Adaw^  and  for 
 DSi'*^  the  Soul.  As  the  Plantation  v/as  to 
 yield  Fruit  to  pleafe  the  Tafte,  and  feed 
 the  Body  ;  fo  to  pleafe  and  feed  the  Mind. 
 ^:i  "  Garden.  M.  Proted,  defend.  pD 
 Proteftor,  Covering.  C.  C.  Bed-Cliamber, 
 Tabernacle.''  The  paflive  Meaning  of  the 
 Word  is,  fomething  enclofed,  fenced  round, 
 covered,  as  the  Trees,  Fruit,  Creatures,  and 
 Ground,  in  Gardens  or  Groves  were,whence 
 they  are  named.  Kirch,  Concord,  ''  A  Gar- 
 den fenced  round.  Paradife.  '  Scap,  1182. 
 A  kind  of  Inclofures,  in  which  Plants  are 
 cultivated,  and  wild  Beafls  kept  for  Plea- 
 fure.  S,  T. — Such  was  that  Paradife  in 
 which  God  placed  Adam^  planted  with  all 
 kinds  of  Trees  and  Plants,  and  flocked 
 with  every  Species  of  Animals.   Cod.  Tahn. 
 
 of 
 
Introduction*      cxiii 
 
 of  the   Tabernacle,    172.      Callimachus's 
 Hymn  to  Ceres. 
 
 Sacred  to  thee  a  beauteous   Grove  was 
 
 feen, 
 So  thick,  an  Arrow  could  not  pafs  be- 
 
 tween  -, 
 By  pious   Grecians  planted   round  thy 
 
 Shrine ; 
 There  the  Elm  rearUi  her  Jlately  Head^ 
 
 and  Pine 
 Coniferous,   there   the  Pear  and  Apple 
 
 grew. 
 Sweet  to  the  'Tajle,  and  tempting  to  the 
 
 Viewr 
 
 But  as  py  "Eden,  is  coupled  with  \^ 
 Garden,  here,  and  clfev/here,  and  ufcd 
 jointly,  or  indifferently,  I  muft  fettle  its 
 Meaning.  M,  \T^  '"  Heden,  Pleafure, 
 Delight.  Chald.  Targiim,  Plur.  i  Sam,  xv. 
 yob  xxxviii.  Circles,  Chains,  Bands,  Bind- 
 ings, a  Bundle,  a  Knot.  Keli?n,  c.  20.  7. 
 Siuxa  13.  2.  Schab.  33.  2.  In  the  Book  of 
 Daniel,  Times,  or  Seafons.  C.  Syr,  pv^ 
 p>*  from  Year  to  Year."  So  Courfes,  Re- 
 volutions of  the  Orbs,  which  though  it  be 
 not  the  Signification  of  the  Word  in  He- 
 brew for  that  Place,  as  a  Symbol  or  Em- 
 blem, it  was  their  Idea  of  it  from  the  Fi- 
 H  3  gures 
 
ex  IV 
 
 1  N  T  R  O  D  U  C  T  1  O  N. 
 
 gures  or  Courfes,  like  circular  Chains  de- 
 fcribed  in  it.  But,  to  purine  the  original 
 Idea :  Was  Man  to  be  prepared  for  his 
 Trial  by  having  his  Appetites  fatisfied 
 thus  ?  As  it  has  been  reprefented,  there 
 appeared  nothing  but  what  theie  Words 
 exprefs,  and  upon  this  Miftake  in  the  Tra- 
 dition or  Tranflation,  the  Mahometans  have 
 founded  their  Religion.  W};iat  v^as  fit  for 
 God,  at  firft,  to  exhibit,  and  for  Man  to 
 find  Delight  in  ?  Green  Trees,  fine  Flow- 
 ers, or  Fruits,  beautiful  Creatures,  clear 
 Springs,  or  Streams,  of  which  below,  or 
 Objeds  to  delight  the  Mind,  or  fuch  as 
 would  give  Knov/ ledge  of  himfelf,  of  God, 
 of  a  future  State,  of  th^  Nature  of  this  Sy- 
 ftem,  or  fuch  Emblems  or  Methods  as  re- 
 vealed them  ?  What  to  fallen  Man  but 
 Knowledge  emblematically,  or  any  pro- 
 per Way  of  the  Means  to  recover  him, 
 v/ho  were  to  do  it,  what  Methods  were 
 to  be  taken  to  do  it,  what  he  was  to  know, 
 or  believe,  or  do,  upon  4i]S  Part  ?  I  meet 
 with  one  Hint  frotn  a  Lexicon  ;  R.oder'mo 
 SyrC'Chald.  "■  p^/  HK  he  enjoy'd  a  fpiri- 
 tual  Fleafure  in  Eden"'  This  is  one  of 
 the  traditional  Secrets  the  "Jews  had  from 
 their  Father  "Jacob -^  that  they  own,  but 
 have  not  yet  explained  it.  jB.  C  2405, 
 ^ites  J^rt{falem  T^arg,  Gen.  xlix.  i.  ''  And 
 
 the 
 
Introduction.      cxv 
 
 the  Tranquillity  of  the  Garden  o?  Eden, 
 Pol,  and  the  Felicity  of  the  Garden  of 
 Eden  what  it  is.  'Tar gum  Jofiafhan,  And 
 the  Shadow  oi  Eden  what  it  is."  Let  us 
 fee  the  Ufes  and  Abufes  of  tbefe  Things 
 in  the  Hebrew  Text :  Ufed  as  an  Exam- 
 ple of  Cultivation,  Joel  ii.  3.  As  the  Gar- 
 den of  Eden  before  them^  a?id  behind  them  a 
 defolate  Wildernefs.  As  a  Reprefentation 
 of,  Gen.  xiii.  10.  Eilie  the  Garden  ^/'Jeho- 
 vah. E^ek.  xxviii.  13.  In  Eden  the  Gar- 
 den of  the  Aleim.  Of  Knowledge  and 
 Grace,  Ifa.  h.  3 .  He  ivill  rnake  her  Wilder- 
 nefs like  Eden,  mid  her  Defc7^t  like  the  Gar- 
 den of  Jehovah  :  Joy  and  Gladnefs  jimll  be 
 found  therein  ;  Thankfgiving  and  the  Voice 
 of  Melody,  As  a  Place  of  Worfhip,  Praife, 
 Inftrudlion,  &c.  Lam.  ii.  6.  And  he  hath 
 viole?2tly  taken  away  his  Tabernacle  as 
 the  Garden  ;  he  hath  dejlroyed  his  Pla- 
 ces of  Ajjembly  3  the  Lord  hath  caiifcd  the 
 folemn  Feajis  and  Sabbaths  to  be  forgotten  in 
 Zion.  Ames  i.  5.  And  him  that  holdeth  the 
 Scepter  of  Beth  Eden.  Thence  the  Coun- 
 try named,  Ezek,  xxvii.  23.  As  a  Place 
 of  Sacrifice,  as,  no  doubt,  Eden,  after  the 
 Fall,  was,  Ifa,  Ixv.  3.  That  facrifice  in  Gar- 
 dens, Of  Purification,  ibid,  \xwi.  17.  And 
 purify  thcijfelws  in  Gardens,  Of  Burial, 
 a  Kings  xxi.  1 8.  Was  buried  in  the  Gardeji 
 H4  cf 
 
cxvi     Introduction.    , 
 
 cfkis  ow?i  Houfe,  in  the  Garden  of  Uzza* 
 Fer.  26.  Was  buried  iit  his  Sepulchre  in  the 
 Garden  of  Uzza.  As  Places  where  they 
 had  committed  Crimes  of  which  they 
 fhould  be  afhamed,  Ifa,  i.  29.  Ye  jhall  be 
 confounded  for  the  Gardens  which  ye  have 
 chcfcn,  Glaffius  1257.  C.  "  A  Garden  is 
 a  Place  of  choice  Plants  and  Trees,  efpe- 
 cially  that  firft  Garden  of  Pleafure,  which 
 they  call  Paradife.  The  Church  of  Chrift 
 is  called  an  enclofed  or  fenced  Garden, 
 Ca72t,  iv.  12.  a  Garden,  upon  Account  of 
 fpiritual  Frudification  ;  e?2clofed^  upon  Ac- 
 count of  its  Occultation  in  the  World,  Co^ 
 lofj\  iii.  3.  I  fohn  iii.  i.  The  fame  Church, 
 with  its  Fruits  of  the  Spirit,  Cant.  v.  13, 
 is  called  Paradife.  The  Heaven  of  the 
 BleiTed,  or  Life  Eternal,  is  called  Paradife, 
 as  we  learn  from  hune  xxiii.  43.  —  2  Cor. 
 xii.  4. — 'Rev,  ii.  7.  The  Reafon  of  the  me^ 
 taphorical  Appellation  is  deduced  from  the 
 great  Delightfuinefs  of  that  Garden,  and 
 its  Plenty  of  all  good  Things."  Whether 
 Paradife  is  taken  as  an  Emblem  for  two 
 States,  that  before  the  Fall,  of  the  State 
 of  Vifion  5  th^t  after,  of  a  State  between, 
 where  Souls  of  Men  who  have  accepted 
 the  Means,  fliould,  by  fome  Degree  of 
 Vifion  of  the  Trinity,  as  the  firft  Man 
 hacj  m  Erpblen,!,  be  fmther  fitted  for  Re- 
 
 union. 
 
Introduction,     cxvii 
 
 union,  and  full  Vifion,  whether  this  be  the 
 State  mentioned,  and  thefe  be  thofe,  Re'veL 
 XX.  6.  upon  which  the  fecond  Death  Jkall 
 Live  no  Pcivcr,  may  be  further  confi- 
 dered. 
 
 But  as  the  whole,  and  every  Branch  of 
 the  Religion  of  the  Jews,  grew  there, 
 they,  as  honeilly  as  ever  they  did  any 
 thing,  own  it.  C.  niD  ChaU,  ntH/ll^ 
 *'  The  being  at  leifure  from  all  Civil  Work, 
 and  given  up  entirely  to  Ecclefiafcical 
 Things,  Bafra  s^.  i .  D^nD  KDinD  as  H. 
 2.  The  Manlion  of  the  blefled.  Chaggia^ 
 xiv  2.  alfo  the  myftic  and  metaphyfical 
 Theology  of  the  Jews,  {^Maimonides  VCy\r\ 
 "V^dlTS  the  Talmud^  or  Do&ine  of  the  Law. 
 Chap.  I.  H.  nninn  mp*  the  Inftrudti- 
 ons  or  Reproofs  of  the  Law,  Chap.  iv.  19.) 
 is  double  Wifdom  and  niD!^^')  Soul.  QllD 
 nD3nn  Paradife  Wifdom,  a  Sublimer  De- 
 gree of  Talmudical  Wifdom.  Maim, 
 niD^n  nnin  Chap.  i.  EJchenbaek\  Acade- 
 mic DiiTertation,  p.  199.  Of  the  Rife  and 
 Progrefs  of  Religion  in  Groves.  200.  Thefe 
 were  the  Hallowed  Fanes  of  the  Antients 
 in  which —  they  offered  Sacrifices  to  God 
 —  and  indeed  if  we  would  trace  up  the 
 firft  Origin  of  this  Rite,  wc  mufl  have  Re- 
 courfe  to  the  true  God  himfelf  that  Greateft 
 and  Bcft  of  Beings ;  who  inftituted  Para- 
 
 dfe 
 
CXVlii       I  N  T  R  O  D  U  C  T  TON. 
 
 dife  afacred  Grove,  and  conftltuted  Adam 
 (as  the  excellent  Urfinus  Words  it  in  his 
 Biblic.  Jrbor.  Chap.  47).  the  high  Prieft 
 and  Prefident  of  the  facred  Grove  -,  and 
 confecrated  in  it  two  Trees  for  a  Public 
 Teftimony  of  Religion —  p.  280.  Lucian 
 in  his  Book  of  the  Syrian  Goddefs —  The 
 Egyptians  are  faid  to  have  been  the  firft, 
 who  had  the  Knowledge  of  the  Gcd\ 
 who  erected  Temples,  and  inftituted  Groves, 
 and  Solemn  Affemblies.  Independent  of 
 this,  the  memorable  Grove  of  A?nmon  in 
 the  Defer t  of  Lybia^  confecrated  to  his 
 Honour,  abundantly  proves  the  Egyptiam 
 to  have  confecrated  Groves  to  the  Gods, 
 concerning  which  Grove  and  its  Oracle^ 
 you  may  confult  at  large  Diodorus  Sicidiis^ 
 Hift.  Book  17.  Chap.  50,  throughout. 
 ^  Ciirtius  Book  4.  Chap.  7.  Straho,  Book 
 17.  George  Lucan,  Book  x.  5.  514.  and 
 the  following.  Efchenback,  p.  209.  The 
 Greeks  without  doubt  had  this  Religion 
 from  the  Egyptians.  For  the  moft  Antient 
 Worfhip  of  the  Gods,  even  among  them 
 was  in  Groves,  which  Lucian  again  fhews, 
 treating  of  Sacrifices,  whe'n  he  faith,  they 
 iirft  dedicated  Groves  to  the  Gods,  then 
 Mountains,  and  befides  that,  confecrated 
 Birds  ;  afterw^ards,  they  afTigned  each  his 
 peculiar  Tree.    Ibid,  p.  210.  PIi?iy^  Book 
 
 12.  Chap. 
 
Introduction,     cxix 
 
 12.  Chap.  I.  Trees  were  the  Temples  of 
 the  Deities ;  and  from  Antient  Cuftom,  the 
 fimple   Country-folks,   even  at  this  Day, 
 
 dedicate  fome   prime   Tree  to  God. 
 
 Adriaji  Coquius's  facred  Hiftory  of  Plants, 
 p.  40.  Jof.  Acofia,  relates  that  the  Peruvi-- 
 ans  worlliipped  Trees,  Book  v.  Chap.  2.'*. 
 
 Gen.  2.  Ver.  9.  Jehovah  Aleimy 
 nDi^*  niade  to  grow  out  ot 
 na^J^n  vegetable  Matter  ""^"^  73 
 every  Tree  nDnjplealantnisnaS 
 to  the  Organ  for  Vifion,  and  good 
 73KDb  to  the  Organ  for  Food, 
 and  D^^nn  ^^*  the  Tree  of  Lives 
 alfo  in  the  midft  of  the  Garden, 
 and  the  Tree  3Vi3  TWJ^TS  oi 
 the  Knowledge  of  Good  and 
 ;;n  Evil 
 
 And  XX^y^*^  made  to  grow.  The  Agents 
 made  every  Tree,  Plant,  and  Herb,  upon 
 the  Surface  of  the  Earth  grow,  and  this 
 was  claimed  by  the  Heathens  for  them. 
 Scap.  1708.  (puTiog  "  Phutios  is  an  Epithet 
 of  the  Sun  01  Jupiter  -,  according  to  Hefy-- 
 chius^  by  fome  it  is  conftrued  the  Author 
 of  Germination.*'    Whether  their  fir  ft,  but 
 
 commoa 
 
cxx      Introduction, 
 
 common  Growth,  be  attributed  to  the 
 yehovah  Aleim,  or  they  made  the  Trees 
 flioot  in  particular  Forms  or  Figures,  we 
 cannot  determine,  but  fhew  the  Cuftoni 
 of  the  Heathens  zitQv.  M,  ^J  Arnb,  ''  Gennin. 
 a  Gardiner,  an  Arbor  and  Maker.  S.  T. 
 t,  3.  C.  1598.  Hence  with  the  Latins 
 7opta  and  Topiarium  is  to  twift  and  plait 
 the  flexible  and  bending  Plants  into  cer- 
 tain forms,  Pifture-wile  or  Hiftory-wife, 
 as  Pliny  fpeaks,  Book  xvi.  Chap.  33.  of  the 
 Cyprejs''  So  Vitruvius^  ^c. —  The  Art 
 of  making  Arbors  or  Pictures,  with  Trees 
 or  Twigs,  or  Herbs  cut  and  plaited. — Plin. 
 —  in  the  Likenefs  of  Men,  Herbs,  or 
 Beafts.  "  This  Word  is  not  only  applied  to 
 Vegetables,  but  to  Hair,  Horns,  Juflice, 
 and  to  Chriji^  Ifa.  iv.  2.  "The  Branch  of 
 Jehovah  be '>y^b  Beauty,  andn']:i'2b  Glory. 
 Jer.  xxiii.  5.  a  righteous  Branchy  and  "j^D 
 ^^D  it  foall  reign  King,  xxxiii.  1 5,  Zach, 
 iii.  8.  and  vi.  12.  Syr,  Splendor. —  and 
 every  Tree  •j/tDH:  de fir  able.  M,  Rab.  l/tDHO 
 the  Defire  D^IV  of  the  World.  Arab. 
 l/tDHD  Mahumed,  as  it  were  Famous,  cele- 
 brated. 5.  Thence  Mahumed  has  his 
 Name,  ^llOH/tD  Concupifcent ;  an  Appella- 
 tion worthy  fuch  a  Knave,  who  fo  extra- 
 vagantly indulged  Concupifcence  and  de- 
 praved Lufts,  that  he   both  permitted  a 
 
 Plurality 
 
Introduction.       cxxi 
 
 Plurality  of  Wives  in  this  Life,  and  pro- 
 mifed  his  Followers  the  Enjoyment  of  the 
 nioft  beautiful  black-eyed  Virgins  in  Para- 
 dife.  C  n^DH  P/ural  Idols.   Plant.  KT^DHn 
 the  fame.  Plural.  Dent,  ix.  22.  Jerufalem 
 Targu?n,    &  Targ.  Jonathan,  &  ^"ni^nry 
 EJler    I.    Tar.   2.  HDHD  Mahomet,  &c:' 
 The  Signification  of  this  Word  is  carry'd 
 much  higher  than   that    of  Eden.      No 
 doubt  here  were  Trees  for  delicious  Fruits 
 for  theTafle,  and  good  for  Food,  'tis  like- 
 ly the  choiceft  of  all  the  Sorts  upon  the 
 Earth.     But  we   mull   look  further,  the 
 Word  is  applied  by  Eve  to  the  Tree  of 
 Knowledge,  and  by  the  feduced  Jews^  to 
 their  facred  Trees,  or  whatever  the  Word 
 fignifies,   Ifa.  i.  29.    Sball  be  afiamed  of 
 D^b'K  the  Oaks  which  ye  have  defired.      It 
 was  ufed  for  the  Sanftuary,  for  the  Repre- 
 fentations  in  the  Temple,  which  were  all 
 called  by  the  general  Name  of  Veffels  or 
 Inftruments  of  Defire,    in  Diftin<5lion  to 
 Gold,  Silver,  or  Things  of  Value,  of  which 
 many  were  of  Wood  ;  to  the  Emblems  of 
 Egypt y  Dan.  xi.  43.  So  among  the  apoftate 
 Jews,  Egypt ianSy  &c.  Ifai.  i.  16.  to  Piftures 
 of  Dtfire,  and  in  private  Families.    So  Ifa. 
 xxxii,  12.  to  Fields  of  Defire,  Temples  of 
 t!^^C^*D  Joy,  and  by  Samuel  to  Saul  and  his 
 Houfe,  when  he  was  to  be  King.     And  it 
 
cxxii     Introduction. 
 
 is  applied  to  Chriji^  Cant.  v.  i  o.  He  is  all 
 defireahle^  Hag.  ii.  8,   a?id  the  Defre  of  all 
 Nations  jJoall  come.     Which  by  the  by  is  a 
 Proof  of  what  will  appear  that  the  Heathens 
 in  their  Reprefentations  aimed    at  Chriji, 
 T\'^'^'dl   "  To  the  Organ  of  Vifion."  M. 
 *'  HK*!  is  Vifion  in  general—  when  "applied 
 to  the  Eyes  of  the  Mind,   it  fignifies  to 
 know,  have  Knowledge  of,    underftand, 
 weigh,  confidcr,  deliberate,  think,  obferve, 
 £?r. —  a  Prophet  who  itt%  and  predicts 
 Things  to   come —  Vifion,  Sight,  Afped:, 
 Form,  Face,  or  Appearance —  Demonflra- 
 tion.     A  Glafs,  an  Inftrument  in  which 
 \%  painted  the  Image  of  the  Perfon,  Thing, 
 tSc,  placed  before  it.     It  is  the  Name  of 
 an  unclean  Bird  very  acute  of  Sight,  an 
 Ixos,  or  Vulture  or  Kite.    C  Chald,    an 
 Aftrolabe,    an    Inftrument  .  to   take    the 
 Diftances   of  the   Stars.  .    C  Ethicpic   an 
 Examplar,   a  Type,  an  Image,  &€/"     No 
 doubt  here  were  Trees  pleafant  to  the  Eyes, 
 but  the  Ufage  of  this  Word  carries  it  much 
 higher,  and  the  Examples  of  it  are  too  nu- 
 merous to  be  cited.     'Tis  ufed  for  all  the 
 jfupernatural  Reprefentations  of  God,  under 
 the  Name  of  Melach,   Aleim^  Fire,  Light, 
 Spirit,    And  the  chief  End  of  all  the  Re- 
 prefentations ordered  by  God  to  be  made 
 by  Man  in  the  Taberiiatle  or  Tempk, 
 
 either 
 
Introduction. 
 
 cxxiu 
 
 either  to  be  looked  upon  orufed  m  Wor- 
 fhip    were    to  inform  Men's   Minds    of 
 lomething  they  could  not  otherwife  fee. 
 And  fo  were  the  Trees,  of  what  Sort  or 
 Figure  foever.    or  in   what  Order  foevcr 
 planted  in  Paradife,  and  downwards,  fo 
 far  as  Tradition  was  preferved.    And  a.  I 
 their  Reprefentations  by  Beads,  and  all 
 their  Imagery  Work,  of  what  kind  foever 
 was  to  this  End.     Miltaking  the  Objed. 
 neither  altered  the  End  of  the  Things,  nor 
 the  Things  or  Figures  :   For  as  tne  Names 
 reprefented  the  Aleim,  what  was  truly  a 
 Reprefentation  of  one,  was  fo  of  the  other. 
 Tree  D"n,  The  Word   fmgular  fignihes 
 a   State  of  Living  }    plural,   two  Lives. 
 'Tis  plain  this  was  not  what  People  have 
 imagined,  a  Fruit  which,  by  once  eating 
 or  repeating,  was  to  renew  the  Body,  and 
 keep  them  perpetually    in  this  State_ot 
 Life.       No,,    quite   the  contrary  :     The 
 Fruit  of  the  other  Tree,  fetting  afide  the 
 Evil  of  the  Breach  of  the  Commandment, 
 would,  if  fo,  have  been  the  Tree  of  Lives  ; 
 would  by  Death  have  tranflated  them  in- 
 to another  State.     This  Tree  was  the  Em- 
 blem of  the  Word,  Lives,  this  here,  and 
 immortal  Life ;  was  fo  named  by  Goc., 
 which  appointed  the  Aft  of  eating  ot  the 
 Fruit  of  it  as  a  facramental  Aft  to  con- 
 
cxxiv     Introduction. 
 
 vey  by  the  Power  of  the  Inftituter,  what 
 is  promifed  to  the  properly  quahfied  Eater, 
 a  State  forward  of  infinite  Duration,  and 
 in  that  of  hereafter  Happinefs,  which 
 could  not  be  in  Paradife,  but  in  that  of 
 which  it  v/as  an  Emblem,  and  with  them 
 who  v/ere  emblematically  reprefented  in 
 it.  And  fo  the  Effedl  of  it  muft  have 
 been  Tranllation.  Revel,  ii.  7.  To  him 
 that  overcometh  will  I  give  to  eat  of  the 
 Tree  of  Life,  which  is  in  the  niidji  of  the 
 Faradife  of  God.  Ibid.  xxii.  2.  In  the 
 midjl  of  the  Street  of  it,  and  of  either  Side 
 of  the  River ^  was  there  the  Tree  of  Life^ 
 which  bare  twelve  Manner  of  FruitSy  and 
 fielded  her  Fridt  every  Month  ^  and  the 
 Leaves  of  the  Tree  were  for  the  healing 
 of  the  Nations,  14.  —  that  they  may  have 
 right  to  the  Tree  of  Life.  What  is  meant 
 by  the  fecond  Life,  as  I  hinted  above,  is 
 perfeftly  explained  by  the  fecond  Death, 
 Rev.  ii.  II.  XX.  6,  14.  xxi.  8.  Whether 
 we  conlider  the  Words  increafe  and  mul- 
 tiply, as  a  Bleffing,  or  a  Precept,  it  is 
 plain  by  the  Words  of  God,  that  even  af- 
 ter they  had  broken  the  enfuing  Precept, 
 and  had  not  increafed  or  multiplied,  if  they 
 had  eaten  of  the  Tree  of  Lives  before  they 
 had  repented,  they  would  have  be^n  tran- 
 flated,  but  I  am  afraid  it  would  have  been 
 
 to 
 
Introduction,      cxxlx 
 
 to  a  State  of  Mifery.  As  they  had  re- 
 pented, if  they  had  believed  and  defired 
 Immortality,  and  but  put  forth  their  Hand, 
 and  eat  of  that  Friiit,  they  had  efcaped 
 Death,  and  poflefled  thcmfelt/es  of  the 
 State  of  Immortality.  But  when  they 
 had  broken  the  Law,  they  were  not  fit  to 
 be  tranflated  till  they  were  in  that  Mind, 
 and  underwent  the  Penalty  of  Separation, 
 ^nd  fhould  have  a  new  Evidence  of  the 
 Power  and  Love  of  God.  Fdr  that  Rea- 
 fon  they  were  driven  from  the  Tree,  and 
 a  new  Method  of  coming  at  Immortality 
 was  exhibited,  which  was  not  in  their 
 Power  to  perform.  —  And  the  Tree  riyin 
 of  the  Kno%vkdge  m&D  of  Good^  andv^Evih 
 hyin  expreffes  Perception,  Knowledge,  or 
 Experience,  in  any  Mariner  ;  HID  expreifes 
 the  Order  of  Things  in  a  Condition  cr  State; 
 dnd  ^n  exprefles  the  breaking  or  diflbl- 
 ving  of  Things  here  in  that  Condition  or 
 State :  fo  Good  and  Evil  of  two  oppofite 
 Conditions  or  States.  If  it  be  of  Con- 
 dititions,  Happinefs,  or  Mifery.  If  of  two 
 States,  as  the  firft  was  of  two  Lives,  and 
 Life  be  the  Good,  and  Death  the  Evil,  as 
 it  \^'ill  appear  it  was,  then  of  the  State  of 
 Life,  and  alfo  of  l  State  of  Death  ;  this 
 could  not  be  as  it  has  been  put,  of  Good, 
 while  they  believed  and  obe^yed  God  in  this 
 Vol.  hi.  I  Pr^. 
 
cxxvi       IntroduqtioK* 
 
 -Precept  concerning  that  Fruit,  and  of  Evil| 
 when  they  broke  that  Precept  ^  or  in  the 
 Scnfe  I  fhall  put  the  latter  Part,  when  he 
 believed  or  obeyed  any  other  in  Oppofition 
 to  that  I  or  believed  that  there  was  any 
 other  Power  which  could  give  Properties 
 to  Matter,  without  his  Confent ;  or  that 
 there  Was  any  other  Power  in  Matter, 
 other  than  what  God  had  created,  formed, 
 and  revealed*  Neither  of  the  Effedts  could 
 be  before  eating;  they  muft  both  be  after > 
 were  they  Happinefs  and  Mifery,  or  Life 
 and  Death  ;  or  elfe  it  muft  only  have  been 
 of  the  Difference  between  what  was  be-* 
 fore,  and  what  fhould  come  after  ;  of  the 
 Difference  between  Plappinefs  and  Mifery, 
 Life  or  Death.  How  this  Tree  anfwered 
 this  double  and  contrary  Defcription  will 
 appear  among  the  Defcriptions  of  the 
 Trees  whofe  Branches  were  ufed  upon  the 
 Tabernacles,  carried  in  their  Hands,  ^c. 
 Indeed  in  the  Senfe  it  was  reprcfented  to 
 £^'f,  it  was  to  have  been  a  Fruit,  which 
 though  eaten  unlawfully,  could  commu- 
 nicate fomething  like  what  they  call  intu- 
 itive Knowledge,  without  the  Help  of 
 Ideas.  And  I  think  the  Devil  did  not  of- 
 fer, or  they  did  not  take  into  their  Conli- 
 deration,  experiencing  any  other  Condi- 
 tion or  State.     They,  and  all  fmce,  have 
 
 found 
 
Introduction,     cxxril 
 
 found  whence  this  came,  of  which  in  its 
 Place.  Indeed  the  Fruit  of  this  Tree 
 could  not  in  the  proper  Senfe  be  called  a 
 Sacrament,  but  it  was  an  Inftitution  which, 
 and  the  Conditions  whereof  were  re- 
 vealed to  Man.  And  as  the  Benefit  to 
 Believers  and  Obeyers  was  to  arife  from, 
 or  in  Purfuance  of  eating  of  the  Fruit  of 
 the  Tree  to  Lives,  not  from  any  Power 
 in  itfelf,  but  as  above;  fo  notwithfland- 
 ing  Satan's  Suggeftions  of  Powers  in  this, 
 the  Damage  to  thofe  who  doubted  or  be- 
 lieved another,  and  diftrufted  and  difo-- 
 beyed  God,  v/as  not  to  arife  from  any 
 Virtue  or  Power,  either  good  or  bad,  in. 
 the  Fruit,  or  in  that  which  made  it  grow, 
 but  from  the  Power  of  the  Inftituter,  In 
 each  Senfe  the  Ad:  of  eating  has  been  the 
 outward  Part  of  a  Sacrament  ever  fince^, 
 in  each  of  the  Sacrifices,  or  in  the  Sha- 
 dow and  Subftance  -,  eating  Part  of  the 
 Sacrifice,  was  the  fame  as  eating,  an  Em- 
 blem of  the  Body.  But  Blood  was  not  to 
 be  eaten,  but  fprinkled,  &c,  fo  looked 
 upon  till  it  had  atoned.  Now  we  eat  the 
 Emblem  of  both  Body  and  Blood  ;  and  it 
 was  io  among  the  Heathens,  only  tliey 
 broke  through  the  Reftraint,  and  eat 
 Blood,  before  the  Time  :  And  the  eating 
 of  the  Flefli  of  Swine  among  thejn,  w^as 
 I  2  initi- 
 
cxxxii    Introduction. 
 
 initiatory  to  —  and  therefore  the  "Jewi^ 
 befides  its  being  unclean,  upon  that  Ac- 
 count fufFered  Tortures  and  Death,  rather 
 than  eat  it. 
 
 Among  all  the  Emblems  or  Sacraments 
 made  of  the  Trees,  Mojes  had  no  Occa- 
 fion  here  to  name  above  two,  that  of 
 Immortality,  and  that  of  Mortality ;  be- 
 caufe  their  determining  the  State  of  them- 
 felves  and  Pofterity,  in  the  Manner  they 
 did,  not  only  excluded  them  from  thofc 
 two  Trees,  but  from  all  others  in  the 
 Garden.  There  are  fome  Expreffions, 
 befides  Ufage,  which  make  us  believe 
 there  were  other  Trees,  to  reprefent 
 Things  or  Perfons ;  nay,  by  the  Compa- 
 rifons  made  between  the  Princes  and  them, 
 it  is  plain,  fome  of  them  had  been  Repre- 
 fentations  of  Perfons  or  Powers,  Ezek. 
 xxxi.  8.  Dn*1K  The  Cedars  in  the  Garden 
 of  the  Altim  ecu  Id  ?wt  hide  him,  Pfal.  civ. 
 1 6.  The  Trees  of  Jehovah yZ^^//  be  full  of 
 Sap,  The  Cedars  of  Lebanon  which  he 
 hath  planted.  Ibid.  viii.  ii.  The  Cedars 
 ^N  of  God.  Cant.  v.  1 5.  niH^  excellent 
 (or  choice)  as  the  Cedars,  ^JJyria  is  re- 
 primanded elegantly  for  ailing  as  a  God 
 under  this  Emblem,  in  Ezek,  cap.  xxxi. 
 by  which  Trees,  he  is  eminently  compa- 
 red Vc?fe  8.  The  Cedars  in   the  Garden  of 
 
 thi 
 
Introduction*      cxxv 
 
 the  Alc'im  could  not  hide  him  —  Nor  any 
 T^i'ee  in  the  Garden  of  the  Aleim  were  like 
 
 unto  him  in  VD^  Beauty 9 So  that 
 
 all  the  Trees  that  were  in  the  Garden  of 
 the  Aleim,    envied  him,     Verfe    18.     Tb 
 whom    art  tfocu  thus  like  in   mUD   Glory 
 and  h^^  Greatnefs  among    the    Trees    of 
 Heden  ?  And   his  Deftrudliop  is  defcribed 
 by  the  Deftrudtion  of  thefe  Emblems,    in 
 or  with  Eden   at  the  Flood.      Ibid.  Tet 
 Jhalt  thou  he  brought  dow?}  with  the  Trees 
 of  Eden,    into   the   nether  Parts  of  the 
 Earth  :    So  Amos  ii.  9.  JT^t   deflroyed   I 
 the  Amprite   bejore    them^    whofe  Height 
 was    like  the  Height  of  the   Cedars^  and 
 was  firong  as   the  Oaks,     And  Chrifl  is 
 defcribed  as  a  Plant  of  the  Effence,   Ezek. 
 xvii.   22.   Thus  faith   Jehovah  Aleim,    / 
 will  alfo  take  of  the  highefl  Branch  of  the 
 high  Cedar ^    and  1  will  jet  it,  and  I  will 
 crop    off  from  the  Top  of  his  young  Twigs ' 
 a   tender  one,  and  will  plant  it    upon   a 
 high    Moufitain^     and    eminent.      In   the 
 Mountain   of  the  Height  oj  Ifrael   will  I 
 plant  ity   and  it  fiall  bring  forth  Boughs 
 and  bear  Fruit,  and  be  DHk*^  Xy^  a  goodly 
 Cedar,  and  under  it  fjall  dwell  all  Fowly 
 &c.     Hence   one     of    their    Ingredients 
 in  their  Purifications  was  Wood  of  Cedar; 
 the  Temple  was  covered  and  lined  with 
 I  3  Cedar  J 
 
cxxx      Introduction. 
 
 Cedar  ;   the  Altar  was  covered   with  Ce- 
 dar^  and  the  Beams  were  of  Cedar :    Sq 
 Cant.  i.  17.    The  Beams  of  otir  Houfe  are 
 cf  Cedar ^  and  the  Rafters  (Galleries)  are 
 of  Fir,      Ibid.  vii.  9.   If  fke  be  a  Door 
 *we  will  enclofe  her  with  Boards  cf  Cedar  ^ 
 and  the  Cedar,  or  that  which   the  Hea- 
 thens called  Pine,  Pitch-Tree3  was  facred 
 to  Cybek  Mother  of  the  great  Gods.   Whe- 
 ther as  the  Cedar  reprefented  the  Effence, 
 the  Pine  reprefented  the  Subftance  of  the 
 Heavens  in  Paradife,  or  they  ufed  the  Pine 
 where  the  Cedar  would  not  grow,  or  they 
 thought  the  Genus  of  Oil  or  Turpentine 
 Trees,  Reprefentatives  of  the  Effence,  as  it 
 feems  to  be  hinted  and  applied,  or  the  Pine 
 to  the  Subftance  of  the  Heavens,  as  they 
 imagined  it    to    be  the  inferior  Effence, 
 perhaps  a  further  Search  into  their  Wri- 
 ,  tings  may  difcover.     I  need  but  mention 
 how  Tranflators  differ  about  the  Hebrew ^ 
 Nam.es   for  Trees,    and    how   uncertain 
 we   are   of  feveral,    which   Species  each 
 Word  expreffes,  and  how  little   we    are 
 helped  by  the  Greek,     Firft,  of  thofe  Sorts 
 v/e  have  not  in  this  Climate  :     Second- 
 ly, how  many  Species  they  had  of  fuch 
 Genus,  as  we  have  fome  here  \  how  fuch 
 Species  differed  from  each  other,  and  fo 
 feveral  from  thofe  we  give   fuch  Names 
 
 to 
 
Introd  uction.     cxxxI 
 
 to  in  thefe  Climates ;  and  it  would  take 
 more  Compafs  than  I  have  here,  to  fet 
 them  right,  and  to  rtievv  which  of  the 
 Heathen  Names  of  their  Gods  or  God-* 
 delTes  exprefs  the  EiTence  of  the  Heaven, 
 and  in  which  Senfe,  which  exprefs  each 
 of  the  many  Powers  not  yet  explained. 
 Whence  the  proper  Ideas  of  thefe  Epi- 
 thets of  Height,  Glory,  Beauty,  (Sc,  arc 
 taken,  to  fhew  why  each  Tree  was  facred 
 to  the  Efience  or  each  refpeftive  Power. 
 How  they  anfwer  the  Ideas  of  fuch  Epi- 
 thets given  in  Scrripture  of  them,  and  con- 
 fequently  correfpond  with  the  Ideas  ex-^ 
 hibited  in  the  Subftance  or  Power  they 
 are  Subftitutes  of.  So  we  muft  be  forced 
 for  the  prefent  to  take  thefe  as  we  find 
 them  i  we  can  fcarce  poffibiy  be  miftaken 
 in  this,  M.  n^^  "  It's  Signification  is  Ce- 
 dar. The  Name  of  a  Wood,  the  Species 
 of  a  Tree.  Chald.  's'^^  Arab.—  Arza  the 
 Cedar,  the  Pitch  Tree  — For  the  Cedar  is 
 a  Tree,  the  talleft  of  all,  a  Species  of  the 
 Fir,  not  unlike  the  Juniper,  growing  in 
 Syria  and  Judcea^  chiefly  upon  Mount 
 Libanus^  ever  green,  it  yields  the  beft  Re- 
 fin  5  its  Wood  is  of  a  pleafant  fmell,  and 
 Duration."  I  have  cited  Cibele  in  the  fe- 
 cond  Part  of  Mofes's  Prhidpiay  p.  299. 
 carrying  the  Earth  J  and  at  p.  378.  fup- 
 I  4  pofed 
 
cxxviii    Introduction. 
 
 pofed  it  to  be  the  Hebrew  blt^  that  which 
 nows,  and  cited  from  VoJJius  de  Orig.  & 
 Prog.  Idol,  lib.  ii.p.  299.  Inftances  of  her 
 Honours,  of  her  Emblems  upon  her  Altars, 
 of  which  the  Pine  was  chief.  So  ibid,  de 
 PhyfwL  Chrifiian,  lib,  v.  p.  92.  *^  Phcedrus 
 the  Freeman  of  AiiguJiuSy  Fab,  Ivi/* 
 
 In  Tin2e  of  Tore  the  Deities 
 Chofe  each  thtir  tutelary  Trees 
 "The  fpreading  Oak  pleased  mighty  Jove  i 
 ''The  Myrtle  green ^  the  ^een  of  Love. 
 The  Laurely  Phoebus  3  and  the  Pin^ 
 Conifer  ens,  Cybele,  li^as  thine -^ 
 '   The  Poplar  tail  and  upright  Tree^ 
 Wasfacred^  Hercules,  to  thee, 
 
 Gyraldiis  de  Deis  GenfiwH^  gives  a  long 
 Account  of  her,  p,  140.  citQS  Lucretius, 
 «^— Bock  2,  V.  598c 
 
 Whence  ternfd  the  Mother  of  the  Gods 
 
 confeji. 
 The  common    Parent  too  of  Man  and 
 
 Beaji, 
 
 Creech, 
 
 P.  142.    From  the  Poet  Claudian  of 
 
 ^ybele^ 
 
 So 
 
Introduction. 
 
 cxxxvu 
 
 So  fpake  the  Goddefs,  fwiftly  thro'   the 
 
 ■Air,  ,      ,         . 
 
 Uer  fpeckkd  Snakes  to  Ida  drew  her 
 
 fhere  pod  her  Dome  Augujl,  her  facred 
 
 Shrhie 
 Of  hallow'd  Flint,    o' erjloadow' d  by  a 
 
 Pine-, 
 And  When  the  Groves   no  Winds  tem^ 
 
 pejiuousjhake. 
 The  Boughs  conifrous  Jlrid'lous  Mufck 
 
 make, '  . 
 
 P.  ?45.  They  alfo  fomctlmes  crowned 
 her  with  the  Pine,  which  was  thought  fa- 
 cred to  her,  and  whence  in  Martial  the 
 Pine  fpeaks. 
 
 -  We  Cybele'^  Apples  are,  hence  Traveller 
 '  with/peed. 
 Fly,  lejl  our  Ruin  fall  upon  your  Head.  , 
 
 P.  146.  the  Atlantick  Theology  makes 
 her  defcended  of  'Qv^otvog,  (or  Heaven)  and 
 that  fhe  by  her  Brother  brought  forth  the 
 Sun,  Moon  &c.  And  as  Pan  was  a  Male 
 Name  for  the  Subftance  or  Effence  of  the 
 Jieavens,  he  alfo  had  the  Pine  for  his  Em- 
 blem- 
 
CXXxiv      I  N  T  R  O  D  U  C  T  I  O  Na 
 
 Hem.  Uid,  Gyrald,  p.  434.  gives  us  a  De- 
 icriptioii  of  the  Parts  of  the  Heavens,  in  his 
 Emblem.  "  And  from  the  Poet  Silius^ 
 in  his  1 3th  Book  of  the  Punic  Wars, 
 
 Pan  was  fen f  hy  Jove — « — — 
 His  Hair  the  Fine  fur  rounds  y  and  foades 
 his  Brows.'* 
 
 P.  435.  Cojiflantine  alfo  gives  the  Pine-? 
 Tree  to  Pan^  m  his  nth  Book,  p.  436, 
 Pan  is  called  the  Arcadiaii  God.  Pro-^ 
 pertiuSy 
 
 The  Pine  beloved  by  th'  Arcadian  Gody 
 
 Whether  the  Cone  of  the  Pine,  which^ 
 when  dry,  divides  like  Rays,  was  made 
 an  Emblem  of  Irradiation,  has  not  been 
 obferved. 
 
 Becaufe  fome  of  the  reft  of  the  Trees 
 now  more  immediately  belong  to  the  fe- 
 cond  or  latter  Part  of  the  Covenant,  J 
 (hall  adjourn  them  till  after  the  Fall. 
 
 Ver^ 
 
Intkoductioi^.    cxxxv 
 
 Ver.  lo.  And  *ini  a  River  went 
 out  of  Eden  DlptJ^n  7  to  water 
 the  Garden,  and  from  thence  it 
 was  parted,  and  became  into 
 four  O^lTi^T  Heads, 
 
 We  have  a  comparative  Defcription  of 
 the  Place,  in  refped:  of  its  being  watered^^ 
 Gen,  xii.  lo.  And  Lot  lift  up  his  Eyes^  and 
 beheld  all  the  Plain  of  Jordan,  that  it  was 
 well  watered  every  where ^  before  the  Lord 
 deftrofd  Sodom  and  Gomorrah,  .even  as 
 the  Garden  of  the  Aleim,  like  the  Land  of 
 Egypt,    as  thou  comeji  unto   TjQTlv.     The 
 Manner  is  expreffed,  Ezek.  xvii.  7. — That 
 he  might  water  it  by  the  TW^^V  Furrows 
 (Lines)  of  her  Pla?2tation,     Li  the  emble- 
 matical   Senfe,    Pfal.  xlvi.  5.    v:h^   IJi:, 
 there  is  a  River ^  the  Streams  whereof  fiall 
 make  glad  the  City  of  the  Aleim  :  the  holy 
 Place  of  the  Tabernacles  of  the  Moji  High. 
 Ibid.  Ixv.  10.  The  River  of  the  Aleim  is 
 full  of  Water.     Ifa.  xxxiii.  21.   For  there 
 the  glorious  Jehovah  Jhall  be  to  us  a  Place 
 of  D^IK'  Dnn:j  broad  Rivers  and  Streams. 
 Compare  Ifa.  xli.  18,  19.    Ibid,  xliii.  19. 
 Ezek,  xlviio  I3  Gfr.    ^oeliiu  18.   Rev.  vii. 
 
cxl     Introduction, 
 
 17.  xxi.  6.  xxii.  I.    So  living  Water,  'Jer. 
 ii.  13.    xvii.  13.    Zach,  xiv.  8.    This  was 
 applied  to  the  falfe  ReHgions  alfo.  Jer.  \\, 
 \%,  What  hajl  thou  to  do  in  the  Way  of 
 >^gypt,  to  drink  the  Waters  of  Sihor  ?  Or 
 'what  hajl  thou  to  do  in  the  Way  c/'AlTyria, 
 to  drink  the  Waters  of  the  River  ?  This 
 Word  nn^  is  alfo  ufed  for  the  material 
 Light,  aad  the  Fountain  of  divine  Light, 
 af  which  this,  divided  intQ  four  Heads,  is 
 the  Enfiblepi,     And  it  is  exprefs'd  as  that 
 Myftery  is,  Job  iii.  4.     Nor  let  nnn:  the 
 Light  irradiate  upon  it,     Pfa.  xxxiv,  6, 
 They  looked  unto  him  and  'were  enlightned. 
 But  firft  it  was  to  Water  the  Garden ;  Pfa. 
 xxxvi.  8.  T^hou  ^\>^r\Jhalt  make  them  drink 
 fofthe  River  ofy^:^vthy  (Eden)Pleafures^ 
 for  with  thee  is  the  Fountain  of  Lives  5  in 
 thy  Light  we  jhallfee  Light,    So  under  the 
 Word  m*^  Ifa.  58.  11.    and  thou  fialt  he 
 like   a  watered   Garden,     J^r.  xxxi.    it, 
 iind  their  Souljhall  be  as  a  watered  Garden^ 
 So   on  the  other  fide,  Ifa.  i.  29.     And  ye 
 fmll  be  confounded  for  the  Gardens  ye  have 
 chofen  ;  afidye  Jhall  be —  as  a  Garden  that 
 hath  no  Water     The   apoftate  fews  had 
 fome  Cuftonis  of  ufing  Water  under  foine 
 Tree  in  the  Middle   of  the  Gardens,   no 
 doubt  brought  down  from   fome  reprcfen- 
 tative  Tree  in   the  Middle  of  Paradife^ 
 2  mentioned 
 
Introductio^t;    CXXXiii 
 
 mentioned  Ifa.  Ixvi.  17.  D^tJ^^lpnDH  that 
 SanSify  themfehes^  and  purify  themfelves  in 
 Gardens  behind  one  Tree  in  the  midji^  eating 
 Swine's  Flejh^  and  the  Abomination,  and 
 the  Moufe.  And  we  find  fomething  ex- 
 traordinary in  another  Defcription,  Neh. 
 iii.  15.  The  Wall  TSTs-l  of  the  Pool  Th^r\ 
 Siloah  \h  into  the  Garden  of  the  King. 
 Ifa.  xxii.  II,  Te made  alfo  a  'Ditch  (a Lake) 
 between  the  two  Walls  for  the  Water  of  the 
 eld  Pool,  but  ye  have  not  looked  ujito  the 
 Maker  thereof,  neither  had  refpeB  unto  hint 
 that  fajhioned  it  long  ago.  John  ix.  7.  Go 
 nioajh  in  the  Pool  of  Siloa,  (which  is  by  In^ 
 terpretation.  Sent,)  It  fecmsas  if  this  had 
 been  fome  antient  Reprefentation  in  the 
 King's  Garden,  in  Imitation  of  fome  fuch 
 Thing  in  Paradife.  Cod.  Talm.  oj  the 
 Tabernacle,  p.  366.  §.  ix.  "  How  was  the 
 Libation  of  Waters  made  ?  a  Golden  Phial 
 that  contained  three  Logs  was  filled  from 
 Silcah ;  when  they  came  to  the  Water 
 Gate,  they  founded  the  Trumpet  with  a 
 fat  Sound,  then  with  a  broken  ovjharp 
 Sound,  and  afterward  with  a  plain  Sound 
 again  5  He  who  had  drawn  the  Water  went 
 np  by  the  afcent  to  the  Altar,  and  turned 
 himfelf  to  the  left  Hand,  ^cr  The  Word 
 ^np  to  fanftify,  has  fo  large  a  Signification, 
 that  it  includes  almoft  ail  the  Appoint- 
 ments^ 
 
cxxxviii  I  ^J  T  i  O  D  U  C  t  I  O  N. 
 
 jiicnts.  Forms,  and  Services,  in  the  Law  i 
 the  Species  of  Things  or  Trees,  they  fanc- 
 tified  themfelves  befides,  is  not  named  hercj 
 but  we  fhall  find  that  the  Patriarchs  per- 
 formed all  their  Services  befides  the  Tree 
 tlh^y  of  which  hereafter,  till  Places  were 
 fixed.  The  Word  ino  clean,  reaches  to 
 Creatures,  for  Food,  for  Sacrifice,  and  to 
 other  things  befides  the  Body  ;  and  mufl 
 have  been  fettled  in  Paradife  by  Adam^ 
 when  he  confidered  the  Beafls,  Birds,  Gfa 
 none  had  Commifiion  after.  And  one  may 
 fuppofe  that  there  was  fome  Preparatiori 
 inflituted  before  Sacrifice,  fuch  as  wafhing 
 their  Bodies  and  their  Garments ;  becaufe 
 it  was  in  ufe  among  the  Patriarchs  before 
 the  written  Law.  Gen.  xxxv.  2.  Fut  away 
 the  Jiraiige  Akim  that  are  among  you^  and 
 ^^T\C)T\  be  clean,  (purify  yourfelves)  and 
 change  your  Garments.  As  we  find  this 
 with  Sacrifice,  we  fhall  defer  it  till  we  come 
 to  that  Subjed.  It  is  in  Vain  to  pretend 
 to  trace  out  the  Rivers  ;  they  and  their 
 Names  both  perifhed  by  the  Diilblution  of 
 the  Earth  at  the  Flood  :  And  though  Man^ 
 when  driven  out,  was  kept  from  the  Foun- 
 tain, yet  the  Streams  promulgated  thefe 
 Waters,  perhaps,  towards  the  four  Corners 
 of  the  Earth  :  And  thefe  are  they  which 
 cleanfe.     Thefe  are  Emblems  of  tlieMeans 
 
 of 
 
Introduction,    c^^xxi^ 
 
 of  Salvation,  which  were  revealed  in,  and 
 Went  out  of  Eden^  and  were  to  water  not 
 only  the  Countries  of  the  Eaft,  but  the 
 World*  Thefe  four  arofe  from  one  Foun- 
 tain, as  there  were  after  four  Heads  or  Faces 
 upon  the  Cherubim.  Attempts  have  been 
 made  to  explain  their  Names,  and  thofc  of 
 the  Countries,  but  that  is  alfo  in  vain  ; 
 for  the  Countries  were  alfo  defaced,  and 
 they  know  not  where  the  Antediluvian 
 Families  lived.  Therefore  if  the  fame 
 Names  were  given  to  Rivers,  or  Countries^ 
 after  the  Flood,  that  is  not  Proof  that  they 
 are  the  fame.  Indeed  Mofes^  by  the 
 Spirit,  could  have  defcribed  where  Eden 
 was,  and  where  the  Rivers  run,  by  thofe 
 then  known  :  but  as  it  would  have  been 
 of  no  Ufe,  he  has  not  done  it.  We  have 
 fome  of  their  Gueffes  in  C.  ^15.  p{i^'0 
 "  The  River  G^;^^^^'^.  G^';^.  ii.  13.  .^r.  and 
 Ar.  Sam.  The  AVA^  rather  the  P^^/i.  See 
 the  Defcriptionof  yf//<^,  iv,  16.  The  Type 
 of  the  Babylonian  Empire 5  ?i^Gibo?L  Araxes. 
 of  the  Median  ;  Tygns  of  the  G?rda^?y  and 
 Perath  of  the  Roman.  Jlbrav>  on  the 
 Pentateuch,  xxxiii.  2.  HavilaL\  the  fame 
 SiS  Colchis,  C.  pn^^—- A  River  near  J^r^/- 
 fakmy  but  fmall —  otherwife  .  cajled  Silo^;, 
 I  Kings  I,  13.  Tjr^'.—- '* 
 
 Vcr. 
 
cXxxvi    Introduction. 
 
 Vcr.  15.  And  Jehovah  Aleini  took 
 the  Man,  and  ^T\T\)!'  put  him 
 into  the  Garden  of  £^^|:?,n^DJ^7 
 to  drefs  it  and  iTlDtJ^  7  to  keep 
 it. 
 
 This  is  made  a  poor  Story :  all  this  Work 
 for  this  happy  Creature,  and  he  appointed 
 Lord  of  all  for  this  End  ?  Was  Man  li- 
 inited  again,  to  eat  nothing  out  of  the 
 Cjarden  ?  Had  he  not  a  grant  of  the 
 Produces  of  all  the  Earth,  Vegetable  and 
 Animal  ?  This  is  like  what  he  was  doomed 
 to  after  his  Fall.  No,  the  Garden  was 
 for  other  Ufes  befides  that,  as  all  Gardens 
 antiently  were.  Aud  could  not  this  Gar- 
 den yield  Meat  for  one  Man  without  Cul- 
 tivation ?  A  poor  Defcription  of  a  Garden 
 of  Eden,  And  would  not  this  Garden,  or 
 the  Fruit  in  it,  ftay  without  keeping  oi* 
 watching  ?  Who  was  to  run  away  with 
 it  ?  What  was  he  to  watch  the  Beafts  or 
 Birds,  that  they  fhould  not  fteal  his  Fruit  ? 
 The  Word  T\V\y  is  fo  far,  when  applied  to 
 Man,  from  placing  or  putting  him  only 
 to  work,  that  it  is  rather  the  contrary  ;  it 
 is  to  place  him  free  from  Labour  or  ToiU 
 to  place  him  in  that  Senfe  at  Reft,  to  dedi- 
 cate 
 
Introduction,     cxli 
 
 cate  him.     But  whatever  he  was   to  do, 
 why  to  do  it  to  the  Garden  ?  why  not  to 
 God  ?  But  fuppofe  that  fhould  be  emble- 
 inatically,  if  it  proves  both  a  Place  of  Cul- 
 ture, or  a  Place  to  labour  in,  for  the  Sup- 
 port of  the  Body,  and  a  Place  ©f  Obferva- 
 tion  and  Worfliip,  for  the  Support  of  the 
 Soul,  then  nn>^,  &c.  muft  have  a  double 
 Signification  under  one  Idea.     To  till  is 
 to  co-operate  with  the  natural  Agents  j  the 
 Earth   yields,  and  the  Water  carries,  to 
 make  the  Earth  produce,   and  the  Water 
 carries  the  Matter  which  forms  Fruit,  to 
 be  coUefted,    and  preferved  for  our  Ufe  : 
 To  drefs  it,  is  to  join,  to  co-operate  with 
 the  Agents  in  Nature,  to  make  the  Things 
 grow  regularly  and  ornamentally^   to  cut 
 off  irregular  or  unfruitful  Branches,  to  weed 
 out  all  Sorts  of  Things  which  are  hurtful, 
 or  fuperfluous,  or  irregular,  or  which  cum- 
 ber the  Ground,  or  hinder  the  Growth  of 
 beneficial  or  beautiful  Things  j  fo  of  the 
 Mind,  to  co-operate,  to   go  on  with  the 
 Defign  of  this  Plantation,   which  he  had 
 eftablifhed  to  produce  Fruit  for  the  Support 
 of  the  Life  of  the  Soul.     Hence  T:ny  is  in 
 all  the  old  Languages  to  be  a  Difciple,  to 
 be  a  Religious,  to  ferve,  to  worfhip,  to 
 offer  Sacrifice,  to  employ  one's  Faculties, 
 Abilities,  and  Subftance,  to  the  Service  of 
 Vox,.  IIL  K  God, 
 
tjAii     Introduction. 
 
 God,  &c.  as  Exo/i,  iii.  12.  vii.  16.  x.  y. 
 And  *lDti/  to  keep,  to  obferve,  Deut.  v.  12. 
 the  Sabbath,  Gen.  xvii.  9.   the  Covenant. 
 So  Commandments,  Precepts,  &c..  what- 
 ever was  to  be  kept  or  obferved  by  Nature 
 or  Appointment.     As  the  Precept  in  the 
 next  Verfe,  which  is  the  only   one  there 
 was  Occafion  to  mention,  becaufc  that  only 
 relates  to  the  Fall  of  Man,  which  was  ne- 
 ceffary  to  be  (lie wed  to  us :  Does  it  follow 
 there  were  no  more  than  two  Trees  Repre- 
 fentatives,    becaufe  only    two   Trees    are 
 mentioned  ;  or,  to  fay  it  more  plainly,  be- 
 caufe there  was  no  Occalion   to  mention 
 any  thing  but  what  concerned  the  Fall, 
 and  the  Reftauration  of  Man.     He  was  to 
 keep  all  the  reft,  if  there  were  more  Pre- 
 cepts given,    and  to  obferve   all  the   Evi- 
 dences which  were  emblematically  given^ 
 if  there   were  more  fuch.     The   few  In- 
 ftances  mentioned,  will  be  enough  to  fhew 
 that  fuch  had  their    Rife   there  ;  and  as 
 Adam  gave  Names  to  the  Trees,  perhaps 
 when  Occafion  offered,  or  perhaps  changed 
 the  Names  of  fome  of  them  upon  Occafi- 
 ons,  as  was  common  to  do  even  thofe  of 
 Men,  in  Memorial  of  fome  A<ftion,  when- 
 ever we  find   a  Tree  of  the  fame  Name, 
 with  an  Adion  which  was  revealed  there, 
 we  fhall  venture  to  think  that  an  Evidence, 
 -^-  and 
 
Introduction,    cxliii 
 
 and  I  think  the  Words  imply  that  it  was 
 a  Garden  of  fuch. 
 
 Ver.  i6.  And  Jehovah  Aleim  com- 
 manded the  Man,  faying,  of 
 every  Tree  of  the  Garden,  73>J 
 73  Nil  eating  thou  mayeft  eat. 
 But  of  the  Tree  D^^IH  of  the 
 Knowledge  3*)J3  of  Good  and 
 ^•1  Evil,  thou  flialt  not  eat  of 
 it,  for  in  the  Day  that  thou 
 eateft  there  of  TsyH^TS  HID  dying 
 thou  fhalt  die. 
 
 Here  are  two  double  Words  in  two 
 Speeches  or  Expreffions  j  a  Manner  of 
 Writing  not  known  now  ;  nor  have  they 
 been  tranflated  or  underftood.  They  have 
 made  it,  in  eating,  thou  mayeft  eat,  or  thou 
 mayeft  freely  eat ;  in  dying,  thou  {halt 
 die,  or  thou  (halt  furely  die.  So  in  Ezek. 
 xxxiii.  where  this  is  feveral  Times  men- 
 tioned, there  is  in  Oppofition,  in  living 
 thou  /halt  live  :  So,  in  blejjing  I  will  blefs^ 
 Thefe  have  neither  Regard  to  at  once,  to 
 the  Time  prefent,  nor  to  Eternity  ;  nor  are 
 they  doubled  to  ftrengthen  the  Expreffion, 
 iUch  as  freely,  furely,  (^c,  but  exprefs  a 
 K  2        '        Series 
 
cxliv  Introduction. 
 
 Series  fucceflively,  or  in  courfe  of  Things 
 Or  Time,  at  proper  Time  or  Times,   as 
 
 aforcfaid.     Then  Jehovah  Aleini  faid 
 
 ThGii  fialt  not  eat  thereoj  ;  for  in  the  Day 
 thou  eat  eft  thereof  dying  thoujhalt  die.  God 
 was  the  Maker,  Former,  Father,  and 
 Guardian  of  Adam  then,  foon  after,  of 
 Rve ;  fo  of  thefe  his  two  Creatures,  Did 
 he  plant  this  fair  Fruit  to  tempt  them  ? 
 No ;  he  foreknew  Satan  would  tempt 
 them,  and  endeavour  to  make  them  be- 
 lieve that  Perfection  might  be  attained 
 by  material  Means,  without  God.  This 
 Precept  was  fatherly  Advice,  as  far  as 
 it  confifted  with  their  Freedom  to  cau- 
 tion them :  As  much  as  if  he  had  faid. 
 If  Satan  tempt  you,  (for  there  was 
 no  other  Tempter,  nor,  I  think  I  may 
 fay,  no  other  Temptation  to  be  offered; 
 for  the  Tree  of  Lives  was  no  Tempta- 
 tion, except  they  had  attempted  to  eat  of 
 it  before  they  had  procreated,  and  an- 
 fwered  the  End  of  Creation)  if  he  per- 
 fuades  you,  that  by  eating  this  Fruit  with- 
 out my  Leave,  it  being  only  created  Mat- 
 ter, collected  and  formed  by  my  Agents, 
 or  that  it  has  any  Virtue  in  it  without  me, 
 to  give  you  fuch  a  Degree  of  Knowledge 
 or  Perfedtion^  fo  as  \o  be  as  wc,  the  A'- 
 kim^  are,  that  is^  fuggefting  that  vvc  did 
 
 not 
 
I   NTRODUCTION.         Cxlr 
 
 tiot  create  and  contrive  Things,  but  that 
 the  Properties  are  in  the  Things,  and  that 
 we  cannot  hinder   them  ;    that  there  is 
 either  Power  innate  with  the  Atoms,  or 
 that  the  Names,  my  Agents,  which  thou 
 knoweft  is  nothing  but  a  Machine  which 
 colleft  them,  and  form  the  Fruit,  muft 
 have  that  Power  in  them,  and  Power  to 
 communicate  it  to  the  Fruit,  with  Power 
 to  communicate  it  to  thofe  who  eat  it^ 
 without  my  Knowledge  or  Confent  j  that 
 in  which  he  fuppofes  that  Power  muft  be 
 wifer,  or  more  powerful  than  wel  And 
 if  you  believe  and  eat,    that  is  turning 
 Subjedls  or  Tenants  to  another  Lord,  who 
 is  to  make  you  equal  to  us,  and  is  Crimen 
 Icejce  Majejiatis.     The  Knowledge  which 
 is  neceffary  for  you,  you  are  only  to  ac- 
 quire by  Obfervation  and  Experience,  de- 
 pending upon,  and  believing  me ;  there- 
 fore believe  him  not :  For  as  your  Being 
 and  Life  depends  upon  your  Confidence 
 in  me,  if  you  place  greater,  or  any  Con- 
 fidence in  him,  or  any  other  Thing,  you 
 forfeit  all  you  might  expedl  from  me ; 
 and  you  make  yourfelves  fubjedl  to  him, 
 and  can  expedt  nothing  from  him,  nor 
 any  Virtue  from  that  Fruit,  but  tlie  dear- 
 bought  Experience  of  finding  that  he  is  a 
 Deceiver,  and  that  you  are  deceived  j  that 
 K  3  you 
 
cxlvi     Introduction. 
 
 you  will  be  like  him  in  deferting  mc,  and 
 letting  up  for  yourfelves,  and  that  you 
 will  find  that  you  are  ftripped  of  my  Af- 
 fiftance,  or  the  Strength  you  had  by  de- 
 pending upon  me,  and  that  he  can  neither 
 help  himfelf,  nor  you,  but  only  make  you 
 like  himfelfj  miferable,  and  helplefs,  de- 
 ftitute  of  what  you  had,  and  without  Suc- 
 cefs,  in  what  you,  by  his  Delufion,  hoped 
 for  5  liable  to,  and  incapable,  without  my 
 Intcrpofition,  at  any  Time  hereafter  to 
 withftand  his  Temptations,  or  to  refcue 
 or  retrieve  yourfelves  from  the  laft  Con^ 
 fequence  of  that  Forfeiture,  to  wit,  eter- 
 nal Deprivation  of  the  Advantage  of  any 
 Benefit  from,  or  Enjoyment  of  me,  and 
 the  terrible  Confequence  of  eternal  Mi- 
 fery  and  Defpair.  And  at  leaft  you  for- 
 feit the  Union  of  Body  and  Soul,  that  is, 
 of  your  SouFs  being  deprived  of  Union 
 with  the  Body,  till  you  are  redeemed,  and 
 they  reunited,  at  the  general  Refurredti- 
 on.  Thy  Body  fhall  die,  as  thofe  of  other 
 Creatures  die ;  and  the  Soul,  which  we 
 infpired  into  it,  fhall  be  feparated  from  it, 
 and  the  Parts  of  thy  Body  fhall  turn  to 
 Dufl.  And  if  thou  dofl  not  repent,  believe, 
 and  accept  of  new  Terms,  as  thy  Body 
 here,  by  beeing  deprived  of  the  Acftion  of 
 the  Spirit  or  Aif,  dies,  lb  thy  Soul  and  fpi- 
 
 rituaj 
 
Introduction,   cxlvii 
 
 ritual  Body  fhall  be  deprived  of  the  Adion 
 of  that  Effence  which  is  the  Life  of  Souls 
 and  fpiritual  Bodies :  As  the  Body  (hall 
 be  deprived  of  the  Benefit  of  the  Irra- 
 diation of  the  Air,  fo  the  Soul  and  it,  of 
 the  Benefit  of  the  Irradiation  of  that  Ef- 
 fence, of  which  this  is  to  give  an  Idea. 
 But  if  thou  withftandeft  the  Temptations, 
 anfwereft  the  End  of  thy  Creation,  propa- 
 gated Iffue,  &c^  as  I  have  direded,  thou 
 art  at  Liberty,  whenever  thou  {halt  defirc 
 to  be  tranflated,  to  put  forth  thy  Hand, 
 and  eat  of  the  Sacrament  appointed  for 
 that  End,  the  Tree  of  Lives ;  that  will 
 fit  thee  for,  and  admit  thee  into  higher 
 Company,  to  higher  Degrees  of  Know- 
 ledge and  Pleafures.  But  if  thou  beeil 
 overcome,,  and  thy  Soul  reafon  fo  falfly, 
 it  is  not  fit  for  further  Degrees  of  Hap- 
 pinefs,  till  it  be  better  informed  :  And  if 
 the  Appetites  of  thy  Body  to  that  or  any 
 other  Objedt,  attempt  to  prevail  upon  thy 
 Soul,  to  break  my  Commandment,  and 
 eat  of  this  Fruit,  it  is  not  fit  for  keeping 
 Company  with  pure  Souls,  till  it  be 
 diffolved,  cleanfed,  and  made  more  per- 
 fcaiy. 
 
 K  4  Vcr.  1 8. 
 
cxlvili    Introduction^ 
 
 Ver.  1 8.  And  Jehovah  Aleim 
 iaid,  it  is  not  good  for  Man  to 
 be  alone :  I  will  make  him  an 
 Help,  1*7 JtJO  a  Counterpart,  (one 
 for  oppofite  Ufes.J  And  out  of 
 the  Ground  Jehovah  Aleim 
 formed  every  Beaft  of  the  Field, 
 and  every  Fov^l  of  the  Air,  and 
 brought  them  to  Adam  to  fee 
 what  he  fhould  call  them :  And 
 whatfoever  Adam  called  every 
 living  Creature,  that  was  the 
 Name  thereof.  And  Adam  gave 
 Names  to  all  Cattle  ;  and  to 
 the  Fowl  of  the  Air,  and  to 
 every  Beaft  of  the  Field. 
 
 I  need  only  obferve  here  what  I  hinted 
 before,  that  if  this  be  truly  conftrued,  and 
 that  Adam  gave  Names  to  Bealls,  Birds, 
 Infefts,  S^r.  and  as  we  may  fuppofe  to 
 their  Parts,  for  many  take  their  Names 
 from  them,  or  their  L'fcs,  and  that  the 
 Names  of  thofc  Creatures,  and  their  Parts, 
 
 be 
 
Introduction,    cxlix 
 
 be  Roots  in  the  Hebrew  Tongue,  which 
 we  find  they  are,  that  would  almoft  form 
 as  many  Roots  as  we  find  in  the  Lan- 
 guage. And  it  is  evident  from  the  Ex- 
 preffion,  that  God  made  them  come  be- 
 fore Adam  to  that  End,  and  that  he  had 
 fome  way  an  Opportunity  to  know,  and 
 did  perfeftly  know  the  Nature  and  Ufe  of 
 each  Creature,  and  each  of  their  Parts  • 
 nay,  of  the  wildeft  of  the  winged  Kind, 
 fuch  as  he  could  not  otherwife  come  at. 
 As  for  Example,  HK"!  Hawk^  Vulture  or 
 Kite^  the  Root  for  Vifion,  from  their 
 quick  or  ftrong-fightednefs,  which  is  a 
 Proof  that  he  knew  that  (he  faw  at  a  great 
 Diftance,  and  clearly.  And  that  he  knew 
 the  Ufe  of  the  Air,  that  it  carried  the 
 Orbs,  puflaed  them  forward,  &c.  fo  of 
 Wings  of  Birds,  which  were  made  an 
 Emblem  of  the  Means  of  Motion  or  Car- 
 riage of  Things  in  the  Heavens,  of  Horns 
 for 'the  Parts  which  pufli  Things  forward 
 there  5  the  incredible  Abilities  in  each,  by 
 their  Names,  are  expreffed,  even  to  the 
 fmalleft  5  as  mD  the  Spider,  from  her  Art 
 in  weaving,  becomes  a  Root  for  that 
 Science.  So  ti^j;  Moth,  is  the  Root  for 
 corroding  Things  -,  and  though  not  found 
 in  Scripture  biDK  the  Worm  which  fo 
 ftrangely  eats  Wood,  is  the  Root  for  eat- 
 ing. 
 
ci         Introbuct  t  O  N. 
 
 ing.  So  m  Scripture,  the  Mole,  which 
 lives  under  TMT^H  Ground,  is  called  UU/} 
 to  give  an  Idea  of  the  Soul  v/hich  lives 
 invifiblc  in  D*1K  the  Body.  So  the  pecu- 
 liar Impetus's  were  to  reprefent  and  con- 
 vey Ideas  of  fuch  Men  as  fufFered  the  fame 
 Appetites,  or  C^c.  to  prevail,  as  loving, 
 gentle,  patient,  cruel,  furious,  fierce ;  and 
 fo  they  were  ufed  quite  down,  and  by 
 C.bri/i  and  his  Apoftles.  That  A^am  had 
 his  Ideas,  fo  Knowledge  from  natural 
 Things,  that  this  Method  of  pitching  up- 
 on Emblems,  and  ufing  Words  from  them 
 emblematically,  begun  here  at  this  Time  -, 
 and  thefe,  and  many  other  Things  behind^ 
 only  by  being  mentioned,  prove  each  o- 
 ther.  To  extradl  all  the  Examples,  put 
 them  in  Order,  and  draw  all  the  Dedudi- 
 ons,  will  be  another  Work  for  another 
 Time,  or  another  Hand,  And  to  Man 
 there  was  not  found  an  Helpy  as  aforefaid : 
 And  to  the  Man,  there  was  not  found  out 
 cf  them  that  had  Faculties  to  correfpond 
 with  him,  nor  even  Parts  to  produce,  or 
 to  nurfe,  or  any  other  Way  provide  for  lilue 
 of  the  human  Species.  The  Formation  of 
 EvCy  the  Inftitution  of  Marriage,  the  Laws 
 of  the  relative  State,  and  that  of  Socie- 
 ty, which  are  fettled  here,  and  which  Adam 
 had  acquired  Ideas  of>  are  not  before  me, 
 
 fiu-ther 
 
Introduction,    cli 
 
 further  than  it  concerns  the  Fall  of  Manj 
 nor  are  they  any  otherwife  dated  here 
 than  occafionally,  upon  the  Formation  of 
 Eve  J  nor  does  it  any  way  follow,  from 
 this,  that  God  gave  them  no  other  Infti- 
 tutions  or  Rules,  becaufe  there  was  not 
 Occafion  to  mention  them  here.  I  muft 
 obferve,  Vcr.  25,  And  they  were  both  nak- 
 ed the  Man  and  his  Wife^  and  were  not 
 ajhamed^  becaufe  we  fhall  have  Occafion 
 after  the  Fall,  to  enquire  why  they  were 
 then  afhamed  of  being  naked. 
 
 This  Pair,  it  is  likely,  had  no  Duties, 
 except  Homage  and  Thanks  to  their  Crea- 
 tor. They  had  no  Temptation,  nor  Op- 
 portunity to  break  any  of  the  Command- 
 ments given  fince,  nor  to  feek  for  any 
 Thing,  except  Knowledge,  and  were  only 
 forbidden  to  attempt  to  attain  it  by  eating 
 that  Fruit,  Adam  had  been  inftrufted, 
 and  was  ready  to  inftrudt  Eiie ;  they  had 
 fufHcient  Time,  and  ought,  if  they  wanted 
 any  ufeful  Knowledge,  to  have  acquired 
 it  by  Obfervation  of  the  Things  appointed, 
 by  Study  and  Contemplation,  which  was 
 the  only  Bufinefs  they  had  to  purfuej 
 which,  if  they  had  purfued  lawfully, 
 would  have  heightened  their  Admiration 
 of,  and  Love  to  their  Creator,  and  made 
 
 them 
 
clii      Introduc  ti  o  k, 
 
 » 
 
 them  capable  of  that  Happinefs  dcligncd 
 for  them. 
 
 If  I  might  offer  my  humble  Opinion, 
 I  think  Adam  had  been  allowed  fufficient 
 Time,  had  been  taught,  or  had  acquired 
 fufficient  Knowledge  for  their  State,  be- 
 caufe  he  had  Direftions  and  Means  to  in- 
 ftrudt  him,  and  had  inftrufted  Eve  fuffi- 
 ciently  for  her  State  5  becaufe  they  plead- 
 ed nothing'  in  Abatement  upon  that  Ac- 
 count, and  becaufe,  as  it  happened,  they 
 were  to  inftruft  others ;  and  giving  them 
 that  Commandment  was  a  Teft  or  Trial 
 whether  they,  without  bodily  Labour, 
 with  fuch  Knowledge,  could  keep  them- 
 felves  employed  in  their  Duties  of  the 
 Mind,  without  feeking  unlawful  or  ima- 
 ginary Knowledge  ;  and  that  it  was  writ, 
 as  a  Warning  to  their  Race  to  follow  their 
 refpeftive  Duties,  and  not  fpend  their  Time 
 in  feeking  for  fuch  Sorts  of  Knowledge, 
 cfpecially  fuch  as  are  to  difprove  the  Ve- 
 racity and  Sufficiency  of  Revelation,  and 
 leave  us  to  Reafon,  to  make  us  indepen- 
 dent of  God,  and  Seekers  after  other 
 Powers. 
 
 Since  I  have  faid  fo  much  about  the 
 Manner  oi  Adam'%  Education,  'tis  necef- 
 fary  that  I  mention  a  few  Things  about 
 the  Education  of  Eve.     It  appears  very 
 
 plain, 
 
Introduction.       cliii 
 
 plain,  that  Adam  took  moft  of  his  Ideas 
 from  the  Things  themfelves,  and  thofe  he 
 could  not  take  fo,  from  Emblems.     In- 
 deed, it  appears,  at  firft  View,  that  Eve 
 had  the  Advantage,  had  a  Preceptor,  whonn 
 fhe  could  not  be  afraid  of,  who  would 
 think  no  Time  mifpent  to  ferve  or  inform 
 her ;  and  it  appears,  he  had  learned  her 
 to  pronounce  Words,   and  put  them  ia 
 Order,  and  had  given  her  a  Hiftory  of  the 
 Law,  &c.     But  fhe,  'tis  plain,  had  moft 
 of  her  Ideas,  as  moft  of  both  Sexes  have 
 now,  from  Words,  without  knowing  any 
 Thing   of  the   Things  themfelves,    and 
 therefore  fhe  could  not  reafon.     By  this 
 Means,  the  Knowledge,  nay.  Notion  of 
 Ideas,  has  been  fo  far  loft,  that  though  a 
 real  Idea  be  the  firft,  fimpleft,  and  only 
 Thing  which  the  Soul  perceives,  that  he 
 has  been  accounted  a  great  Man,  who 
 writ  Volumes  to  difcover  what  they  were. 
 Indeed,  Eve  had  one  Advantage  in  her 
 Education,  of  thefe  now  j  her  Preceptor 
 had    fcen   and    underftood    the   Things. 
 Ours,   nay,    even  our  Writers,  generally 
 have  never  feen  or  confidered  Things  e- 
 nough,  to  frame  a  fufHcient  Number  of 
 Ideas,  and  fo  (in  fpeaking)  have  no  Idea 
 of  any  Thing  5  fo  when  they  read  a  Wri- 
 ting, where  the  Ideas  are  conveyed,  as 
 
 they 
 
cliv     Introduction, 
 
 they  could  be  taken,  either  from  the  real 
 Things  or  Adlions,  or  from  the  perfefteft 
 Similitudes  which  can  be  exhibited,  and 
 fo,  properly,  they  know  nothing  of  the 
 Matter,  and  begin  to  talk  of  Figures,  Al- 
 legories, &c. 
 
 Gen.  iii.  i.  Now  tJ^Hjn  the  Ser- 
 pent was  Dn^  more  cunning 
 than  any  Bcaft  of  the  Field 
 which  yehovah  Aleim  had 
 made. 
 
 M.  e^ni  "  Its  Expofition  is,  I.  Incan-^ 
 tation. — To  augur,  to  divine. — A  Scruti- 
 ny, Divination,  Omen  of  Augurs.  II. 
 n:!^ni  is  of  the  Species  of  Metals;  Brafs, 
 Copper,  Steel  III.  The  Noun  tJ^n:  is 
 a  Serpent,  a  Snake,  Adder/*  We  are 
 not  to  feek  about  what  Genus  of  Crea- 
 tures this  was  of :  It  was  that  into  which 
 Mofes's  Rod  was  turned  in  the  Mount. 
 Indeed,  in  Mgypt^  where,  perhaps,  there 
 might  be  Reafons  to  change  the  Species, 
 where  another  might  be  more  Sacred,  S^r. 
 it  was  turned  into  a  Serpent  they  called 
 pn>  vvhich  is  amphibious,  and,  I  think, 
 muft  be  fmall  ^  they  have  ftppofed  it  %,(> 
 
Introduction.     cIv 
 
 be  the  Crocodile :  But  in  the  Wilderncfs^ 
 where  it  bit  the  Ifraeiltes  for  a  Crime  of- 
 ten mentioned,  'tis  called  the  Serpent  of 
 ?^nS!^,  that  is,  the  Serpent  of  Fire,  which 
 was  a  facred  Reprefentation  of  Fire  in  ^E- 
 gypfy   under  the  Name  of  ^ntS^  Serapis. 
 Hence  the  Word  DDH  Fury.     The  high- 
 eft  Degree  of  Fire  is  applied  to  thefc,  and 
 other  Sorts  of  Serpents.     Deut.  xxxiL  24. 
 — with  nan  the  Fury    "hTW  of  the  S^r^ 
 pents  of  the  Dujl.  Ver.  33.  The  Fury  tD:i*in 
 of  Dragons  is  their  Wine,     PfaL  Iviii,  4. 
 uheir  Fury  is  like  {S^HjJ  DDH  the  Fury  of 
 a  Serpent,    cxl.  4,    l^lt^^  they  have  niohet 
 tDiW^  their  Tongue  t!^n^  1!:D  like  a  Ser^ 
 pent,    T\'ar\  the  Fury  mt^Dj;  of  the  Ad-- 
 der  is  under  la^DDS!^  their  Lips,     Selah^ 
 And  fo  in  Canaan,  the  Priefts  or  Diviners 
 took   the  Name  ^TM,      And  they  gave 
 their  Reprefentation  of  thofe  Powers  made 
 of  Brafs,  the  Name  of  tt^^^     As  Satan 
 made  ufe  of  a  Creature  to  perfonate  him^ 
 to  make  Man  fall,    fo  the  Aleim  made 
 Choice  of  the  Similitudes  of  Creatures^, 
 ^c,  to  reprefent  them,  and  the  Means  of 
 Salvation.    As  the  Heathens  had  facrificed 
 emblematically  to  that  Reprefentation  of 
 Creatures,  Man,  ^c,  which  God  fet  up 
 in  Paradife,  which,  by  looking  upon  it, 
 cured  thofe  who  were  bit  by  that,  of 
 
 whi^h 
 
clvi     Introduction. 
 
 which  this  Serpent  was  an  Emblem  then, 
 by  the  Name  Cherubim^  &c.  and  in  Eze- 
 kiel,  where  they  are  fully  explained  by  the 
 Word  CD^Jn'lD  Cherubinty  of  which  in  its 
 Place  :  So,  as  above,  the  Jews  burned  In- 
 cenfe  to  the  Brazen  Serpent^  which  Mofes 
 fet  up  to  cure  thole  who  were  bit  by  rj'^tif 
 W\^^  the  Serpent  of  Fire,  'till  Hezekiab 
 (2  Kt?igs  xviii.  4.)  broke  it ;  and  they 
 had  changed  its  Name  to  the  JEgypttan 
 Name  ^n5y^^  But  to  return  to  ti^ni ;  it 
 appears,  by  Mofes'^  Fear  of  it  in  the 
 Mount,  that  it  was  noxious ;  and  finding 
 the  Word  V^'i  joined  with  it,  I  fuppofe 
 there  w^as  one  Species  of  this  winged. 
 When  Ada^n  gave  it  this  Name,  Divina- 
 tion, and  Brafs,  which  in  Figures  and  Co- 
 lour reprefented  Fire,  (Sc,  was  not  known  ; 
 and  I  think,  that  T\ti^n  to  be  lilent  or  mute 
 is  the  Verb,  and  fo  the  Mute  is  the  Name, 
 which  was  an  Attribute  frequently  repre- 
 fented among  the  Egyptians  by  their  I- 
 mages,  having  a  Hand  or  Finger  upon  their 
 Mouth,  &c.  which  implied  Myfteries ;  and 
 'tis  an  Evidence  that  Adam  knew  it  could 
 not  fpeak ;  but  ftill  another  made  it  the 
 Reprcfentative  of  Fire  in  Paradife.  The 
 Word  Dl*iy  is  here  a  Subftantive,  the 
 Comparifon  is  expreffed  after  by  the  D,  is 
 conftrued  Cwming  5  the  Verb  is  to  be  na- 
 ked. 
 
Introduction.       clvi ' 
 
 ked,  uncovered  ,  and  for  want  of  the  Ufe 
 of  Ideas,  or  other  worfe  Reafons,  they 
 iiave  made  fe^'eral  Roots  of  the  fame  Let- 
 ters, and  have  conflrued  it  as  the  Heathens 
 iuppoled  the  ifacred  Serpents  to  be.  'Tis 
 true,  'tis  near  the  Meaning  of  the  Word, 
 but  if  you  lofe  the  Idea  of  the  Root,  all 
 the  reft  is  guefs'd  Work.  This  Sentence 
 is  to  fhew,  that  It  was  not  the  Serpent, 
 nor  a  Beaft,  but  another  Being  ;  this  is 
 hot  an  Attribute  of  a  mute  Brute,  nor  of 
 a  Creature  which  was  to  die  •  you  may 
 fee  [Verfe  14.)  it  was  a  Being  which  was 
 immortal.  This  Word,  as  a  Subliantive 
 Ad:ive,  is  a  Maker  naked,  an  tJncoverer, 
 in  the  Mind,  a  Difcoverer  -,  one  who  ima- 
 gined he  had  difcovered  fome  incemmu- 
 nicable  Attributes  in  himfelf,  and  fo  fell, 
 and  difcovered  the  Foible  of  his  Fellows^ 
 and  feduced  them,  and  was  going  to  find 
 out  incommunicable  Properties  in  Things, 
 in  Fruit,  and  the  Foible,  the  Inclinations^ 
 oi  Eve  and  Adam^  and  feduce  them.  I 
 find  in  Cafmiro  of  the  Philofophy  of  the 
 antient  Philofophers,  />.  138.  ''  Pythago-- 
 ras  was  the  firft  who  ufed  the  Name  Phi- 
 lofophy^ and  called  himfelf  a  Philofopher^ 
 namely,  before  King  Leo?i^  '*  and  to  they 
 have  made  him  the  firft,  and  wronged  the 
 Devil. .  Indeed,  a  Philojopher  may  be  faid 
 Vol.  IIL  L  to 
 
Clvii  iNTRODtrCTiON. 
 
 to  be  a  Lover  of  Knowledge;  batpfafti- 
 cally  it  has  always  been,  imagining  Things 
 have  Properties,  contrary  to  Revelation. 
 At  the  Time  Mofes  writ,  the  Heathens  you 
 fee  left  out  the  Epithet  DIIV  and  by  making 
 Jt^nj  the  Serpent  an  Emblem,  conftrued 
 the  Verb  to  Divine,  and  a  Diviner  was 
 a  Difcoverer  of  Powers  or  Knowledge, 
 which  were  not  in  their  God,  the  Heavens; 
 fo  a  V:^T\10  was  alfo  then  a  Philofopher.     I 
 
 have  promifed,  if at  the  lafl:  End  of 
 
 the  fecond  Part  of  M  P.  to  Ihew  whence 
 it  came,  I  am  now  able  to  pay.  It  came 
 down  from  Heaven,  but  the  Devil  brought 
 it,  and  it  was  all  the  Stock  he  had.  Jofe- 
 pbus  contra  Aptonem^  p.  1072.  complains, 
 that  the  Heathens  reproached  their  Nation 
 for  that,  which,  if  it  had  been  true,  as 
 Mojes  told  them,  had  been  their  Perfedion, 
 *'  Our  Doftrine  concerning  the  Deity  is 
 one  and  the  fame,  afferting  his  univerfal 
 providence  ^  and  even  our  Women  and 
 Servants  can  inftrudt  any  one  in  the  Con- 
 dud:  of  Life,  and  how  every  thing  ought  to 
 be  reduced  to  the  Standard  and  Bounds  of 
 Divine  Piety  or  Worfliip  of  the  Gods. 
 Upon  which  Account  fome  cail  Slurs  and 
 Calumnies  upon  us  for  not  producing  Men  of 
 Genius,  Inventors  of  new  Powers  %^y(^v 
 andTerms/'  Our  Nation  is  blellcd,  I  cannot 
 
 fay. 
 
1 1^  T  R  b  D  tj  c  T  I  o  N.     clviii 
 
 fay,  for  finding  out,  but  for  picking  up  Words 
 for  new  Powers  ^  and  I  may  add,  for  the  new- 
 eft  God  5  and  of  courfe  alfo  for  a  peculiar 
 Creed,  inrefped:  of  the  fecondPerfon  ;  all 
 fuch  Difcovcries^  and  that  being  Conco- 
 mitants ;  and  not  only  the  Pickers  up,  but 
 even  their  Cryers,  of  any  Capacity  or  none, 
 of  any  Profeffion  or  none,  are  made  great 
 Men  for  that,  'till  even  their  vqry  Stations 
 have  been  afhamed  of  them. 
 
 — -  Arid  he  faicl  unto  the  Womanj 
 yea  have  the  ^/^//^  faid,  ye  fhall 
 not  eat  of  every  Tree  pf  the 
 Garden  ? 
 
 The  Covenant  was  rhade  with  Man,  and 
 he  was  properly  inftru<fled  to  underftand 
 the  Powers  of  inanimate  Matter,  and  the 
 Abilities  of  Creatures.  If  the  Devil  in  the 
 Body  of  a  Serpent  had  fpoke  to  him,  he 
 would  prefently  have  known,  that  thi^ 
 was  a  Mute,  and  that  there  muft  be  a 
 Snake  in  the  Grafs,  Eve  had  not  feen  or 
 underftood  the  Talents  wliich  Creatures 
 had  ;  they  were  exhibited  to  Adam  before 
 fhe  was  formed  ;  flie  perhaps  did  not 
 know  whether  a  Serpent  could  fpeak  or 
 reafon.  Pererius,  p.  197.  ToJIalus —  *'  It 
 L  2  was 
 
clix      Introduction, 
 
 was  not  neceffary  to  the  Pcrfeftion  of  the 
 .Female  Condition  to  have  a  moft  accurate 
 and  perfedl  Knowledge  of  all  the  Animals, 
 and  of  all  their  Properties,  Powers,  and 
 Faculties,  but  to  have  the  Knowledge  of 
 her'  own  proper  Bufmefs,  of  fuch  Things 
 as  belong  to  the  Management  of  a  Family, 
 and  all  thefe  Duties  which  were  to  be 
 performed  towards  her  Husband  and  Chil- 
 dren." The  Devil  knew  this,  and  in  a 
 cowardly  Manner  attacked  her.  The  Sex 
 may  take  Warning  from  this,  how  they 
 come  into  the  Way  of  fuch  Adverfaries, 
 and  how  they  leave  Revelation,  and  enter 
 tiipon  the  reafoning  Part.  The  Devil  firft 
 begins  with  her  about  Revelation,  afks  a 
 random  Queftion,  to  try  whether  fhe  un- 
 derftood  that,  and  what  Sentiments  flie 
 had  of  it  ^  and  the  Confequences  of  break* 
 ing  the  Precept  in  it.  If  fhe  had  referred 
 him  to  her  Hulband,  fhe  had  done  her 
 Duty  5  but  fhe  took  his  Bufinefs  upon  her?* 
 felf. 
 
 Vcr, 
 
I  N  T  R  O  D  U  C  T  1  b  K.  elx 
 
 Ver.  3.  And  the  Woman  faid  to 
 the  Serpent,  we  may  eat  of  the 
 Fruit  of  the  Trees  of  the  Garden: 
 But  of  the  Fruit  of  the  Tree, 
 which  is  in  the  midft  of  the 
 Garden  the  Aleim  hath  faid,  ye 
 fhall  not  eat  of  it,  neither  fhall 
 ye  touch  it,  pnwn  |3>  left  ye 
 die. 
 
 One  might  foon  have  guefled  at  the 
 Ifllie,  Eve  had  either  forgot,  or  took  up- 
 on her  to  add,  to  pervert,  wreft  and  alter 
 the  Revelation,  add  a  Law,  for  which  there 
 was  none  made  j  make  the  Penalty  up- 
 on breaking  the  Law  a  doubtful  Affair, 
 not  as  a  Punifhment  from  God,  but  the 
 Precept  as  a  Caution,  and  the  Penalty  an 
 Accident,  fo  againft  what  might  happen, 
 or  come  by  chance.  This  gave  the  Devil 
 Encouragement  to  proceed  ;  and  every 
 one  who  fhews  Ignorance  of  the  Scriptures, 
 or  that  he  doubts  the  Truth  of  any  Word 
 in  the  facred  Books  of  Revelation,  encoura- 
 ges his  Agents  to  proceed  in  the  fame 
 Manner. 
 
 L  3  Ver. 
 
did       Introduction^ 
 
 Ver.  4.  And  the  Serpent  (aid  un- 
 to the  Woman,  ye  fhall  not 
 furely  die,  for  the  Aleim  doth 
 know  that  in  the  Day  ye  eat 
 thereof,  then  your  Eyes  fhall  be 
 opened,  and  ye  fhall  be  as  the 
 Aleimy  knowing  Good  antl 
 Evil 
 
 They  have  given  us  a  new  Definition  of 
 a  God  :  I  muft  give  them  an  old  Definiti- 
 on of  a  Devil.  He  is  one  who  tells  us, 
 that  the  information  and  Revelation  God 
 has  given  us,  is  imperfed:,  and  not  true  i 
 that  there  arc  Properties  in  Matter,  which 
 adt  quite  otherwife  5  and  who  attacks  the 
 weakeft,  and  makes  them  Inftruments  to 
 fcduce  others,  Phil.  Tranf,  N°  383.  Myr 
 .^nd  June,  1724.  by  Dr.  £.  Halley,  R.  S.  S. 
 p.  118.  The  Account  we  have  of  the  imi- 
 'verfal  Deluge  is  no  where  fo  exprefs,  as  i?z 
 the  holy  Scriptures  -,  and  the  exaB  Circitm- 
 jiances,  as  to  Point  of  Time,  do  jhcw  that 
 'fome  Records  had  been  kept  thereof  more, 
 particularly  than  is  wont  in  thofe  things 
 deri^'oedfrom  remote  Tradition^  wherein  the^ 
 '  '  '  hijlorical 
 
Introduction.       clxix 
 
 bijiorical  Minutiae  are  loji  by  length  of  Time, 
 But  the  fame  feem  77iuch  too  imperfeSl^  to 
 be  the  Reftdt  of  a  full  Revelation  from  the 
 Author  of  this  dreadful  Execution  upon 
 Mankiiidy  ivho  would  have  [poke  more  amply 
 as  to  the  Manner  thereof  had  he  thought 
 ft  to  lay  open  the  Secrets  of  iMature,  to  the 
 Jucceeding  Race  of  Men  5  and  1  doubt  7iot 
 but  to  all  that  corfider  the  yth  Chapter  of 
 Genefis  impartially^  it  will  pafsjor  the  Re^ 
 mai?is  of  a  much  fuller  Account  of  the  Flood 
 left  by  the  Patriarchs  to  their  Pojierity^  and 
 derived  jrom  the  Revelation  of  Noah  and 
 his  Sons,  p.  119.  But  it  mujl  alfo  be  al- 
 lowed^ that  length  of  Time  fnay  have  added^ 
 as  well  as  taken  away  many  710  table  Circum- 
 Jiances,  as  in  7710JI  other  Cafes  of  the  Story  of 
 remote  Times  and  A5lio7is.  p.  123,  I  have 
 been  advifed fince  the  lafi  Day,  by  a  Peffon 
 whofe  fudg7}ient  I  have  great  Reafon  to  re^ 
 fpeB^  that  what  I  the7i  advanced,  ought 
 rather  to  be  underftood  ofthoje  Changes  which 
 7night  have,  happened  to  the  Earth  m  Ti77ies 
 before  the  Creation,  and  which  might  pof- 
 fibly  have  reduced  a  fo7  7ner  World  to  a 
 Chaos,  out  of  whofe  Ruins  the  prefe7it  might 
 be  for7ned,  than  of  the  Deluge,  whereby 
 Mankind  was  in  aman7ier  extinguifed  a* 
 bout  40  CO  Tears  fince, 
 
 I.  4  The 
 
clxiii     Introductiok, 
 
 The  Devil  finding  Eve  ignorant  or  care- 
 lefs,  ov  (Sc,  fo  that  fhe  doubted,  by  the 
 Mouth  of  the  Serpent  impudently  affirmed, 
 that  what  God  had  afferted,  that  they 
 fhoulddie,  was  not  true  ;  and  malicioufly 
 infinuated,  that  this  Precept  with  Penalty, 
 was  given  to  keep  them  in  Ignorance  and 
 Dependance^  beeaufe  he  knew  that  there 
 was  Virtue  or  Power  in  that  Fruit,  to 
 make  thofc  who  eat  of  it,  YiktAleim^  know- 
 iiig  Good  and  Evil.  The  whole  Speech  is 
 a  Piece  of  curfed  Sophiftry  ;  if  the  latter 
 Part  had  been  true,  that  does  not  prove  the 
 firft  :  They  might  have  been  wifer,  and 
 yet  have  died.  The  Venom  lay  in  aflert- 
 ing,  that  the  Aleim  knew  that  there  were 
 Properties  in  the  Fruit,  which  they  could 
 3iot  controul ;  and  confequently,  there 
 were  other  Powers,  too  ftrong  for  them  3 
 landthat  they  endeavoured  to  prevent  Man's 
 coming  at  it,  by  a  threatned  Penalty.  The 
 Bafenefs  of  the  Adion  lay,  in  attempting 
 by  Bribery,  to  byafs  the  little  Reafon  or 
 Judgment  Eve  had.  He  did  not  like,  as 
 we  term  it,  a  fair  Adverfary,  enter  upon 
 ih^  Part  of  Debating  or  Reafoning,  or 
 ihewing  that  there  were  Powers  fuperior 
 to  the  Aleim,  He  had  no  Evidence,  nor 
 was  he  poffeffed  of  any  thing  to  bribe  her 
 with,    but  Prox^ifes,   that  if  fhe  would 
 
 take 
 
Introduction,     clxh 
 
 take  this  Emblem,  and  fo  acknowledge, 
 there  were  fuch  Powers,  fhe  fhould  have, 
 as  his  Followers  have  called  it,  the  Golden 
 Apple  ;  but  it  proved  the  Apple  of  Sodom^ 
 gilt  with  Sulphur,  and  full  of  Soot  and 
 Smoak.  And  his  Fraud  lay  in  the  De- 
 fcription  of  the  Aleim^  for  it  was  falfe, 
 that  the  Aleim^  in  the  true  Senfe  of  the 
 Words,  knew  Good  and  Evil  :  Indeed, 
 afterwards  they  fa  id,  one  of  them  was  to 
 know  Good  and  Evil,  of  which  in  its 
 Place.  If  Satan  called  himfelf,  and  fome 
 of  the  Principals,  who,  no  doubt  engaged, 
 and  pretended  to  deliver  their  FelloWs  and 
 Followers,  Aleim^  it  was  true  of  them  ; 
 and  if  Mercy  had  not  interpofed,  this  had 
 literally  taken  Effedt,  had  made  them  like 
 thofe,  who  once  knew,  had  adted,  andielt 
 Good,  and  then  after  Experience  knew 
 Evil.  Thefe  were  the  Akim  the  Witch 
 of  Endor  faw ;  Beings  who  had  fworn  a 
 Covenant  with  her,  and  whom  Saul  was 
 to  be  with  next  Day.  And  none  but  the 
 Devil  could  have  offered  it  for  the  Bait,  in 
 a  Temptation,  to  have  the  Experience  of 
 Pleafure  or  Pain,  Life  or  Death,  to  thofe 
 who  were  in  Pofleffion  of  Pleafure  and 
 Life,  and  knew  that  the  other  was  an 
 Evil,  though  they  had  not  known 
 which. 
 
 It 
 
 m 
 
clxiv        I  N  T   R  O  D  y  C  T  I  O  N. 
 
 It  is  neceffary  for  every  one  to  obfcrve 
 the  Gradations  of  Evil,  to  fee  how  the 
 winding  Steps  of  this  Tower  of  BaM 
 were  raifed  to  the  Height  of  the  Top  j 
 becaufe  every  Woman  and  every  Man  has 
 made,  or  has  the  fame  Trial  to  make, 
 which  they  made ;  and  thofe  in  Being,  or 
 thofe  to  come,  perhaps,  may  have  the 
 fame  Opportunity  of  being  afhamed,  and 
 of  repenting.  As  foon  as  Eve  had  left  her 
 Guardian,  had  entered  into  a  Difcourfe 
 about  Revelation,  and  had  doubted  of  the 
 Veracity  of  it,  and  had  perverted  the  Force 
 cf  it  with  refpeft  to  Punifhment,  and  fo 
 of  courfe  in  refpe<fl  of  Reward  j  and  had 
 one  for  a  Supporter,  who  pretended  to  be 
 a  Philofopher,  and  was  for  quitting  them 
 of  Dependence,  procuring  them  the  Li- 
 berty of  reafoning,and  trying  Experiments; 
 though  the  Devil  pretended  not  to  give 
 any  Reafon  or  Demonftration  how  thefe 
 Powers  could  exift  mechanically,  pretended 
 not  to  {hew  that  God  had  given  any  fucli 
 Powers ;  could  not  deny  but  God  had  di- 
 refted  otherwife,  and  affirmed  that  the 
 Trial  would  have  the  quite  contrary  Effeft^ 
 but  afferted,  that  God  had  knowingly  given 
 a  falfc  Account,  and  appealed  to  Appea- 
 rances of  Things,  by  which  a  Woman 
 with  her  Senfes  was  to  determine  whether 
 
 the 
 
Jntropuction.       clxv 
 
 |:he  Revelation  of  God  their  Creator,  ^c. 
 or  the  Aflertion  of  a  defperate  Devil,  was 
 true  y  and  laftly,  to  Experiment,  which 
 was  fure  to  determine  the  Point  fo  as  to 
 anfwer  his  purpofe, 
 
 Ver.  6.  And  the  Woman  faw  that 
 the  Tree  was  good  for  Food, 
 and  that  it  was  HIKD  the  plea- 
 fure  of  the  Eyes ;  and  a  Tree 
 ^an  J  defxreable  (/acred)  S^^tJ^nS 
 to  make  wife,  and  She  took  of 
 its  Fruit  and  did  eat. 
 
 This  is  all  to  be  taken  in  a  double  fenfc 
 of  Body  and  Mind,  and  with  regard  to  the 
 Mind  in  either  Relped:,  when  it  ads  upon 
 true  Evidence,  and  when  it  a6ls  uponfalfe 
 Evidence,  or  imagines.  She  faw  by  hearing 
 the  Sophiftry  of  the  Serpent  3  (he  began 
 to  imagine,  reafon,  and  judge,  by  hearing 
 Evidence  from  a  Being  whofe  Power  or 
 Veracity  flie  had  not  proved,  and  of  Powers 
 and  Properties,  by  the  Appearances  of 
 Things,  without  enquiring  from  thofe  fhe 
 ;inight  have  trufted,  or  examining  how 
 thofe  Powers  could  be  therc^  whence  they 
 
 came. 
 
clxvii    Introduction. 
 
 came,  or  &c.  caft  off  Dependance  upon 
 God  and  her  Husband,  rejeded  the  State 
 fhe  was  put  in,  refufed  to  flay  to  acquire 
 Knowledge  by  the  Method  God  had  pro^ 
 pofed,  and  taken  to  inftrudt  her  ;  defired 
 that  Perfe(3:ion  might  come  from  the  Fruit 
 or  Creature,  rather  than  from  God ;  refolded 
 to  take  the  Devil's  Advice,  and  believe  him ; 
 took  upon  her  to  acquire  I^nowledge  that 
 way,  and  play  off  their  Perfons,  their  Pofte- 
 rity,  and  Eftate.  And  though  God  will 
 comrnand  nothing  but  what  is  right  and 
 good,  ^nd  cpnfequently  difobeying  his 
 Command  was  evil,  yet  if  he  had  not  com- 
 manded, believing  that  there  were  Pro- 
 perties in  Matter  which  could  communi- 
 cate Perfedlions,  Knowledge  to  the  Soul, 
 and  fuch  as  were  not  communicable,  that 
 thofe  who  eat  of  it  fhould  be  as  Aleim^ 
 have  fuch  a  Share,  and  of  the  fame  fort,  as 
 they  had  j  believing  or  attempting  this 
 was  a  Crime  of  the  higheft  Nature.  This 
 was  the  Foundation  of  the  Fable  of  at- 
 tempting Heaven,  afpiring  to  be  equal  to 
 i^w^  Jlleim,  But  what  aggravated  it  was, 
 fappofing  it  could  communicate  fuch 
 Perfeftions  againft  God*s  Will  declared, 
 and  fo  of  courfe  believing  there  were 
 more  Gods  than  one,  and  at  leaft  one 
 greater  than  the  Aleinu     And   at  lafl-,  as 
 
Introduction;    clxviii 
 
 a  Confequence,  broke  the  revealed  Com- 
 mandment, and  in  the  fame  Aft  received 
 the  Symbol  of  Initiation  into  the  Service 
 of  the  Power  flie  thought  grcateft,  but  in 
 Truth  the  Symbol  of  Death. 
 
 If  flie  afked  the  Serpent,  Who  gave 
 that  Virtue  to  the  Fruit  ?  He  would  have 
 anfwered  as  he  pradifed  ever  after,  refer- 
 red her  to  the  Objedl  of  Senfe,  the  Ap- 
 pearance, the  Agent,  which  no  doubt  fhe 
 knew  formed  the  Fruit.  And  as  the  HDn 
 Chamah^  is  the  moft  vifibie  Objedt  of  the 
 three,  to  Fire,  and  what  gives  Light,  or  as 
 they  call  it,  Heat,  and  what  returns  Spi- 
 rit :  this  was  the  Rival  Satan  always  fet 
 up  againft  God ;  this  was  the  Bait  which 
 caught  her  and  fo  many  of  her  Pofterity  ; 
 this  was  the  higheft  Pitch  of  this  Philofo- 
 pher's  Reafoning,  or  of  any  that  has  fuc- 
 ceeded  him  ;  and  this  Way  of  judging 
 has  palled  for  Wifdom,  till  lately,  that 
 one  infinitely  fillier  took  place  of  it  3  and 
 this  of  communicating  Virtues  and  Pow- 
 ers to  particular  Parcels  of  Matter,  has 
 been  of  Utde  lefs  Service  to  him.  To  this 
 'Jofeph  alludes,  when  he,  pretending  to 
 be,  and  fo  afting  the  Part  of  an  Egyp- 
 tian, made  his  Steward  fay  of  the  Cup, 
 or  his  Steward  as  an  /Egyptian  faid,  Gen. 
 xliv.   5,  h  not  this  it  in  'which  my  Lord 
 
 drinkethy 
 
clxviii   Introduction. 
 
 irinketh^  nnd  ivhereby  indeed  he  divineth? 
 That  was  literally  making  his  Mafter  know 
 like  the  Aleim,  The  /Egyptian  Magi- 
 tians  pretended,  that  by  their  facred  Rods 
 they  had  Dominion  over  Matter  ;  hence 
 J^oje^  had  his  Rod  given  to  fwallow  tip 
 the  Rods  of  the  Magicians.  Frortl  this 
 firft  Abufe,  was  the  Inftitutioh  of  fire  in 
 Sacrifice,  and  could  not  be  from  what 
 happened  after. 
 
 If  the  Devil,  when  he  was  as  ah  Angela 
 one  of  the  firft  Order  of  created  inteUi- 
 gible  Beings,  had  imagined  that  there  were 
 incommunicable  Powers  in  himfclf,  it  had 
 been,  as  we  fay,  an  infinite  lefs  Crime^ 
 than  to  imagine  that  there  were  fuch  Pow- 
 ers in  Parts  of  inanimate  Matter,  and 
 that  they  aded  in  Oppofition  to  the  re- 
 vealed Will  of  God.  But  if  he  knew  there 
 were  no  fuch  Powers  in  Matter,  theri 
 lie  was  only  a  Lyar,  and  in  propagating 
 it  with  a  Defign,  an  Adverfary,  a  Seducer. 
 But  without  difputing  whether  God  can 
 communicate  fuch  Powers,  or  not,  if  he 
 had  fixed  a  Law  that  Matter  fliould  move 
 or  adl  without  mechanical  Powers^  the 
 Execution  muft  be  from  his  own  Hand^ 
 as  it  was  while  he  was  putting  it  into  Me- 
 chanifm.  And  he  who  attributes  the 
 Power,   Motion,    or  Acftion,  to  a  Virtue 
 
 ill 
 
X  N  T  R  O  D  U  C  T  i  0  N.        clxix 
 
 in  the  Matter,  does  what  the  Devil  did. 
 If,  as  there  was  from  the  firft,  a  Revela- 
 tion v/here  the  Powers  were,  and  how 
 they  afted,  any  who  afierts  any  other^ 
 fays  and  does  what  the  Devil  faid  and  did  3 
 and  all  who  believe  fuch,  adt  as  Eve  did  j 
 and  all  who  know  or  are  informed  of  the 
 Danger  of  fuch  Pradlices,  and  do  not  in- 
 form others,  are  Principals. 
 
 The  Jews  knew  it  was  the  Devil  who 
 afted  in  the  Oracles,  and  poiTefTcd  the  Bo- 
 dies of  the  Samaritans^  and  thofe  given 
 up  to  the  Worfhip  of  the  Heavens,  and 
 were  more  of  them  fuffered  at  that  Time, 
 than  any  other,  that  Chrift  and  his  Fol- 
 lowers might  have  Opportunities  to  fhew 
 his  Power  in  cafting  them  out ;  as  upon  a 
 like  Occafion  is  explained,  John  ix.  2.— 
 Mafter^  who  did  fm^  this  Man^  or  his 
 Parents^  that  he  was  born  blind  ?  Jefus 
 anfwered.  Neither  hath  this  Man  fin-- 
 nedy  nor  his  Pare^its ;  but  that  the  Works 
 of  God  J}jould  be  made  manifeji  in  him^ 
 When  they  faw  Chriji^  among  his  other 
 Miracles,  ejeding  thofe  Devils,  malici- 
 oufly  attributed  the  Power  of  ejeding 
 them,  to  Beelzebub  5  though  their  Scrip- 
 ture ilievved,  and  they  knew  that  Beelze- 
 bub was  only  a  mechanical  Power  in  the 
 Air,  to  move  Bodies,  and  had  no  Power 
 
 over 
 
felxxx    Introduction. 
 
 OTer  Spirits  •  and  fo  any  Evafion  they 
 could  invent,  when  Chriji  cured  the  Sick- 
 nefles.  Infirmities,  or  Imperfeftions  of 
 their  Bodies :  Which  in  the  Jews  was 
 the  fame  Ad:  as  the  Devil  did  at  firft,  in 
 attributing  the  Power  in  the  Fruit,  to  the 
 Fire,  or,  &c.  Denying,  blafpheming, 
 or  curfing  God,  is  what  any  Fool  can  do  j 
 and  that  without  attempting  to  take  away 
 the  Evidence  of  him,  the  Trinity,  or,  &c, 
 may  be  as  malicious  ah  Adl  in  the  Perfon, 
 as  attem.pting  to  take  away  the  Evidence 
 can  be  ;  but  is  not  fo  hurtful  to  others, 
 as  depriving  them  of  the  Means  of  know- 
 ing the  Aleim^  is.  And  as  God  cannot 
 give,  or  Man  cannot  take  any  other  reafo- 
 nable  Evidence,  but  by  God's  fhewing  that 
 fome  or  all  the  Operations  in  Matter  obey 
 his  Word,  which  is  done  by  the  Holy 
 Ghofi  in  Revelation ;  the  Jews  were  guilty 
 of  the  Sin  againft  the  Holy  Ghoft,  for 
 which  the  Devil  was  fentenced,  and  they 
 excluded ;  of  which,  if  none  can  repent, 
 none  can  be  pardoned.  As  the  Jews^ 
 Heathens^  and  Hereticks^  who  had  loft 
 all  the  Knowledge  of  theie  Things,  faid, 
 as  appears  by  Farans  in  Ge?2efin^  p.  417. 
 "  As  to  the  Sin  itfelf,  the  dealing  an  Apple, 
 a  Peccadillo,  one  would  hardlv  correal  a 
 
 Child 
 
I  N  T  R  d  D  U  C  T  i  O  N.       clxxl 
 
 Child  for."     So  the  prefcnt  fay.  And  tho* 
 bur  primitive— ©'c.  have  ufed  themfelvcs  fo 
 long  to  play  with   this  Serpent,  and   find 
 that  they  after  biting  do  not  tall  down  dead, 
 they    fancy,    as    the   Heathens    did  J5is 
 xxviii.  by  St.  Paul,  that  they    are  Gods, 
 and  have  given   one  another  the  Title  of 
 phifquam  humanuiny  pcene  divinim  \    [mote 
 than  Man,    almoft  a  God]   arid  fo   have 
 made  this  Sin  a  Virtue,  a  Perfedion.     If 
 this  is  not  enough,  I  can  fhev/  them  that 
 this  has  more  Mifchief  in  it  than  it  had  at 
 firft  i  becaufe  it  does  riot  only  exclude  us 
 from  the  Evidence  of  the  Effence,  but  from 
 that  of  Chrift,  v^hich  is  the  laft  Effort  of 
 Mercy  ^    and   that    this  committed  now 
 by  thofe  v^^ho  may   underftand  the  Scrip- 
 tures, is  a  Crime  of  v^hich   that  Offender 
 i  am  afraid  cannot  repent,    fo  cannot  bb 
 pardoned ;  and  however  ought  to  be  caft 
 out,    I  think  I  may  fay   finally,  out   of 
 every  Chriftian  Congregation,  as   the  pri- 
 mitive Church  did  all  fuch. 
 
 And  as  the  Converts  ABs  xlx.  19.  who 
 ,had  ufed  curious  Arts,  brought  their  Books 
 and  burnt  them  ;  thofe  who  now  have 
 any  Books,  which  afcribe  any  other  Pow- 
 er to  the  material  Agents  than  they  have, 
 much  more  any  fuch  Power  to  Things 
 Which  have  non^,  and  are  of  Courfe  con- 
 
 Vor.  III.  M  trary 
 
clxxii     Introduction. 
 
 trary  to  the  Powers  revealed  in  Scripture^ 
 are  in  the  Senfe  of  the  Words,  Books  about^ 
 what  they  conftrue,  curious  Arts,  and  do 
 not  bring  them  in  and  burn  them  publicklyj 
 I  doubt  are  no  Converts. 
 
 Ver.  6. And  flie  gave  alfo  to 
 
 herHufband  with  her,  and  he 
 did  eat. 
 
 The  Scripture  is  filent,  has  drawn  a 
 Veil  over  the  Difcourfe  which  pafled  be- 
 tween Eve  and  her  Hufband,  when  fhe 
 brought  the  Fruit  to  him  ^  fo  we  can  fay 
 nothing  :  but  becaufe  it  is  fliewed  emble- 
 matically afterwards,  we  may  flate  the 
 Cafe.  Adam  had  lived  fome  confiderable 
 Time,  of  courfe,  to  make  himfelf  Maf- 
 ter  of  the  Nature  of  the  Heavens,  Earthy 
 Water,  Beafts,  Birds,  Infects  Trees,  Plants,: 
 &c.  without  any  Society  r,  after  that,  he 
 had  been  for  fome  time  bleifed  with  ths 
 Converfation  of  a  beautiful  innocent  Wife,, 
 was  of  a  fudden  furprized  with  the  News 
 of  her  Soul  being  debauched,  and  heir 
 Body  fentenced  to  Death,  to  be  infli^ed 
 he  knev/  not  how  foon  ;  he  to  to  be 
 left  alone,  fo  in  a  worfe  State  than  he  was 
 
 before 
 
INTRODUCTION.      clxXlii 
 
 before  he  had  experienced  what  Society 
 was.  No  Profped:  of  a  fecond  Wife,  of 
 Pofterity,  or  any  thing  in  this  State,  to  al- 
 leviate the  Lofs  ;  attacked  by  the  Devil 
 with  the  Bait  of  the  Powers  of  the  Me- 
 thanifm  of  this  World,  and  the  Flefh  :  Sa- 
 ia7i%  Affcrtions  aboiit  the  Powers  might  be 
 repeated,  Rve  might  fuggeft  what  Ima- 
 ginations had  then  poffeffed  her  corrupted 
 Mind,  but  thofe  could  pafs  for  little  with 
 him  J  he  might  be  tempted  to  wifli  them 
 true,  in  order  to  keep  his  Wife,  rather 
 than  believe  them.  What  Profpedt,  what 
 Hopes,  what  Fears,  real  or  imaginary, 
 offered,  and  fo  what  Diftracftion,  is  more 
 eafily  conceived,  than  expreffed  5  what 
 prevailed,  appears  afterwards  fo  plain 
 that  I  think  I  may  fay,  preferring  the  tem- 
 porary Enjoyment  of  his  Wife,  the  Pro- 
 fped:  of  Poilerity,  ^c.  which  the  Devil 
 had  then  made  Baits,  before  his  Know- 
 ledge of,  and  Duty  to  God,  and  fo  before 
 his  Life,  was  the  firft  Crime  of  Man  5  or 
 rather  without  Confideration,  rcfolving  to 
 take  part  in  her  Fate.  For  if  he  had 
 flood,  he  might  have  enjoyed  her  as  long 
 as  he  did,  and  had  Ifllie  by  her,  and  ac- 
 cording to  the  Cafe  under  the  Gofpel,  the 
 Children  might  have   been  holy.     Hence 
 
 Mat.    X.  37.  He  that  loveth (where 
 
 M  a  Wife 
 
dxxiv    Introduction. 
 
 Wife  is  left  out)  more  than  me^  is  not  wor^ 
 thy  of  me,  Mark  x.  2  9.  Inhere  is  no  Man 
 that  hath  left  Houfe^  or  BrethreUy  or  Sif 
 terSy  or  Father ^  or  Mother^  or  Wife^  or 
 Children^  or  Lands^  for  my  Sake^  or  the 
 Gofpehy  but Breaking  the  Command- 
 ment, and  fo  acknowledging  the  Pow- 
 er, was  but  purfuant  to  that  3  Adam  did 
 not  infift  that  there  was  any  fuch  Pow- 
 er, but  upon  Confideration  was  afhamed 
 of  the  Choice,  and  made  her  afhamed 
 of  offering  it.  Yet  by  Poflerity  he  is 
 brought  in  among  thofe  who  worfhipped 
 this  Power  5  2  Efdr.  iii.  21.  For  the  firjl 
 Adam  beariiig  a  wicked  Hearty  tranfgref- 
 fedy  and  was  overcome  ;  and  fo  be  all  they 
 that  are  born  'of  him,  25. — T!hen  they  that 
 inhabited  the  City^  forfook  thee.  26.  And 
 in  all  Things  did  even  as  Adam  and  all 
 his  Gefierations  had  done^  for  they  alfo 
 had  a  wicked  Heart,  Ibid.  iv.  30.  For  the 
 Grain  of  evil  Seed  hath  been  fown  in  the 
 Heart  of  Adi2iU\fro?n  the  Beginning,    Rom. 
 
 V*  14, Even  over  them  that  had  not 
 
 fimicd   after    the    Similitude    of  Adam'i 
 Tranfgrejjion,, 
 
 Ve 
 
 r. 
 
Introduction,     clxxv 
 
 Ver.  7.  And  the  Eyes  of  both  of  them 
 were  opened,  and  1J^*1*  they 
 knew  that  CDDl^  it  had  made 
 them  naked ;  and  they  fewed 
 nS^  Leaves  HJKn  of  the  Fig- 
 tree  together,  ai^  made  them- 
 felves  mjin  a  Girding, 
 
 As  in  all  other  Places,  here  the  Adlioa 
 pf  the  outward  Eyes  is  defcriptive  of  the 
 Perception  of  the  Soul.  They  had  Time 
 ^fter  (gating,  to  exped:  this  vaft  Degree  of 
 Knowledge  -,  but,  like  the  Promifes  of  all 
 Philofophers  ever  fince,  it  came  to  worfe 
 than  nothing.  Then  they  begun  to  refledt 
 upon  what  had  pafled  ;  fo  )yn''  the  fame 
 Word  as  was  applied  to  the  Tree  for  Know- 
 ledge, is  ufed  here  :  They  upon  Exami- 
 nation of  all  Circumftances,  in  the  Confu- 
 fion  they  were,  and  with  that  Degree  of 
 the  Power  of  Reafoning  they  had  left, 
 found  that  they  were  naked.  The  Woman 
 had  been  tempted  by  Promifes  of  a  vaft 
 Degree  of  Knowledge  which  to  acquire, 
 was  not  her  Bufinefs  ;  and  after  fhe  was 
 fallen,  her  Inclination  to  her  Hufband  made 
 M  3  her 
 
clxXVi       I  N  T  R  O  D  U  C  T  I  O  N« 
 
 her  tempt  him,  and  the  Man  had  been 
 feduced  by  his  Inclination  to  her  :  So  the 
 viiible  Objefts  of  that  reciprocal  Tempta- 
 tion became  a  Shame  to  them,  and  made  it 
 Xieceflary  to  hide  them.   So  the  Words  for, 
 ot  Figures  of  thofe  Parts,  after  that,  were 
 Emblerns  of  that  Defire  or  Appetite,  and 
 its  Effeas,  both  in  the  Body,  and   upon 
 the   Mind  5  nay,  by  the  Heathens,    were 
 worfbipped,  as  Emblems  of  the  Power  in 
 the  Heavens,  which  carry  on  Generation, 
 and  Produftion.     And  as  this  Enjoyment 
 expreffed,  Exod,  xxi.    10.  by  the  Word 
 W  was  the  Caufe  of  the  firft  Iniquity   in 
 Man,    I  think  for  that  Reafon  that  Word 
 became  alfo  a  Root  in  the  Hebrew  Tongue 
 for  Iniquity  3  and  the  Subftantive  of  the 
 Verb  nniD  to  feduce,    is  ufed  Ifa,  iii.  17. 
 for  that  v/hich  did  feduce.     Whether  the 
 emblematical  Kdi  of  Circumcilion  was  in- 
 ftituted  as    an   Acknowledgment    of  this 
 Crime  in  the  Man,  I  leave  to  further  En- 
 quiry.   The  Words  in  the  fecond  Sentence 
 are   all   fingular,  and  each  applied,  affixed 
 a  Branch  of  the  Fig-tree,  and  each   made 
 their  felf  a  Girdle  with  an  Apron.     That 
 thefe  Girdles  with  Aprons  were  literally 
 to  hide  thofe  Parts^  admits  of  no  Difpute  : 
 
 The 
 
Introduction,    clxxvii 
 
 The  *  Queflion  is  only  whether  they  did 
 
 not  intend  ibmething  emblematically  in  the 
 
 Choice  contained  under  the  Word  n^y  a 
 
 M  4  Branch, 
 
 *  The  Fig  Tree,  in  Hebrew  H^J^n,  is  Contrition 
 cr  Freting,  from  the  Pricklinefs  of  its  Leaves  ;  a 
 Girding  of  it  is  w^/wr^/ Sackcloth,  which  was  worn  in 
 token  of  Grief,  and  Hurniiiation,  fee  Ifa,  xv.  3.  xxii. 
 12.  Jcr.  vi.  26.  2  ^am.  iii.  31.  As  the  JEiand  is 
 Power  ;  the  Eye,  Knowledge;  the  Tongue,  Lan- 
 guage ;  the  Lip,  Confeirion  ;  the  Shoulder,  Confcnt ; 
 tUe  Bov/els,  Mercy,  and  fo  on  ;  the  Privy  Parts  are 
 Shame ^  and  fo  wliut  caufes  Shame,  Sin  ,  fo  they 
 efiiblemaiicaUy  call  their  Sin,  their  Shame,  and  own 
 they  felt  Contrition,  Repent  and  humble  thernfelves 
 
 for  it.    Our  Author  fays that  thefe  Girdles   iv^re 
 
 literally  to  hide  ihofe  Parts  admits  of  no  Difpiite^  that 
 the  Fig  Leaves  were  put  upon  thofe  Parts  will  admit  of 
 HO  Difpute,  but  that  they  had  no  other  covering  on 
 their  Bodies,  or  on  thofe  Parts  before,  doth  by  no 
 Aieans  neccffarily  follow  from  what  is  faid  here. 
 They  had  not  on  thofe  Emblems  of  Righteoufnefs 
 which  were  afterwards  wora  as  Figures  of  the  nev*^ 
 Cloathing,  the  Garment  of  Glory,  which  who  ever 
 is  without  will  be  for  ever  aftiamed,  or  for  ever  feel 
 the  Effeds  of  Guilt.  Rev.  iii.  8.  Buy  of  me  white 
 Raiment  that  thou  niayejl  be  clothed^  and  the  Shame  of 
 thy  Nakednefs  do  not  appear.  'When  People  were 
 rtript  of  thofe  Ornaments  or  Emblems,  they  were 
 faid  to  be  naked,  as  appears  in  many  Parts  of  5.  S. 
 and  it  is  plain  the  Fig  Leaves  were  not  for  Cloaihs  or 
 a  bars  covering,  becaufe  Adam  faith,  ver,  10.  lam 
 nakedy  afcer  he  iiad  the  Fig  Leaves  on  him,  and  we 
 may  as  well  conclude  they  v/ere  Hind  before  their 
 Fall,  as  ?iGhd  fiiice  the  f;imc  Avft  \z  i'M  to  have  opened 
 
 their 
 
cixxviii  Introduction, 
 
 Branch,  of  which  hereafter  3  and    under 
 the  Word  H^KH  ^  Fig-tree.  If  the  Fig-tree 
 
 be 
 
 their  EysSy   which  fhewed  them  they  were  naked  5 
 
 and  here  the  Author  of  the  Eflay  on  Gen.  3.  thinks 
 
 himfelf  miftaken  in  having  faid   that  Shame  at  the 
 
 fight  of  our  Nakednefs,  or  what  we  call  natural  Mo- 
 
 defty,   arofe   from  the  Fall;  fuch  Shame  naturally 
 
 arifmg  from  the  Nature  of  the  Paffion  feated  there, 
 
 and   as  Chaflity  is  the  governing  that  PafTion,    its 
 
 feat   is   as    exprefiively  called   Shame,  and   gives  the 
 
 Idea  as  clearly  and  ftrongly  as  any  other  Parts  of  Body 
 
 do  their  feveral  Ideas  ;  and  if  Jdam  had  not  fallen 
 
 the  fhewing,  or  expofmg  to  view  thofe   Parts  would 
 
 have  been  glorying' in,    or  making  Boaft  of  a  Pafiion 
 
 which  is  to  be   regulated  and   caunoujly  indulged  ; 
 
 and  the  unlimited  Indulgence  of  which  enfeebles  and 
 
 enervates  the  Body  and  Mind  beyond  any  other,   and 
 
 none  are  fo  abandoned  in  all  other  Refpefts  as  com- 
 
 inon  Proftitutes.     As  a  Child  who  knot's  not  the  ufe 
 
 of  his  Body  doth  not  blufh  at  the  fight  of  anothers 
 
 Nakednefs,  fo    the  Innocence    in  Adam   and  Eve  is 
 
 expreffed  in  the  fame  Manner,  they  were  as  Innocent 
 
 as  Children,  had  no  emblematical  Covering  on,  and 
 
 yet  Wti^iin^  N^  hlujhed  not^  were  not  afhamed,  had 
 
 no  Senfe  of  Guilt  or  Shame.     They  would  have  had 
 
 Reafon  to  have  blufhed  had  they  not  called  their  Sin  a" 
 
 Shame  to  them.,   after  their  Fall,  and  to  have  fhewn 
 
 they  thought    it   fo  by  putting   CoutriUon  upon  itc 
 
 Holding  an  Olive  Branch  in  the  Hand  is  well  known 
 
 to  have  meant  Petitioning  for  Mercy  j  and  a  Brancli 
 
 of  the  Fig  Tree,  from  the  Meaning  of  the  Word,   is 
 
 Csntrition^  putting  that  Branch  upon  their  Nakednefs 
 
 or  Shame  vjr.5  calling  what  they  had  done  a  Shame  tci 
 
 them  ;  and  implied  Sorrow  and  Contrition  for  it,  and 
 
 whether 
 
Introduction,     clxxix 
 
 be  the  fame  as  we  have  here,  its  Branches 
 and  Leaves  feem  improper  for  that  Ufe  ; 
 and  of  thofe  many  Sorts  in  Paradife,  feve- 
 ral  might  have  been  found  more  pliable, 
 fofter,  and  fitter  for  the  Purpofe.  Whe- 
 ther the  Fig-tree  had  been  made  an  Em-r 
 blem  of  fomething  in  the  firft  Covenant, 
 does  not  appear  to  me  in  Scripture  3  but  I 
 find  in  VoJ/ius  de  Idol,  lib,  y,  /».  92.  a  Col- 
 lection of  Evidence  that  this  Tree  v^as 
 facred  to,  and  ufed  at  the  Altars  of  almoft 
 all  the  Pov^ers  of  the  Heathens,  ijin  is 
 ufed  for. girding  with  the  Ephod,  and  the 
 Priefls  were  alfo  girded  with  D^^f^  bal- 
 theum^ a  Belt-,  and  Dan.  10.  (;.  Whofe  Loins 
 were  girded  with  Jine  Gold  of  ljph(^z. 
 
 whether  they  wore  thefe  Leaves  on  their  Skin  under 
 their  Cloaths,  or  over  their  Cloaths  on  their  Loins, 
 matters  not,  but  there  is  no  Reafon  to  fuppofe  they 
 wore  no  ordinary  or  common  Cloaths  before  or 
 afterwards.  This,  as  well  as  the  Skins  God  invefled 
 them  with,  were  emblematical,  not  common,  Cloath- 
 jng  ;  what  that  was  made  of  the  Text  doth  not  tell 
 ^s,  or  fay  any  thing  about,  oneway  or  the  other. 
 
 Ver. 
 
clxXX       I  N  T  R  O  D  U  C  T  I  O  No 
 
 Ver.  8.  And  they  heard  the  Voice 
 of  Jehovah  Aleim  coming  into 
 the  Garden  in  the  cool  of  the 
 Day,  and  they  hid  themfelves, 
 the  Man  and  his  Wife  from  the 
 Prefence  of  yehovah  Aleim^  in  the 
 midft  of  the  Trees  of  the  Garden, 
 And  yehovah  Aleim  called  unto 
 the  Man,  and  faid  unto  him, 
 where  art  thou  ?  And  he  faid,  I 
 heard  the  Sound  of  thee  in  the 
 Garden,  and  I  was  afraid,  for  I 
 am  naked,  and  I  have  hid  myfelf. 
 And  he  faid,  who  haft  fhewn 
 thee  that  thou  art  naked  ?  of  the 
 Tree  that  I  commanded  thee  not 
 to  eat  of  it,  haft  thou  eaten  ? 
 And  the  Man  faid,  the  Woman 
 that  thou  gaveft  to  be  with  me, 
 fhe  gave  me  of  the  Tree  and  I 
 did  eat.  And  yehovah  Aleim 
 faid   unto  the  Woman,   what  is 
 
 this 
 
Introduction,   clxxxi 
 
 this  that  thou  haft  done  ?  And 
 the  Woman  faid,  the  Serpent  be- 
 guiled me  and  I  did  eat. 
 
 This  Part  has  been  canvafs'd  -,  I  fhall 
 only  hint  a  few  Things.  Many  have  at- 
 tempted to  guefs  at  what  Appearance  God 
 put  on;  he  fays  nothing  here,  but  that 
 they  heard  a  Voice.  If  it  were  that  Voice 
 which  had  declared  the  forming  of  Eve^ 
 &c.  that  was  fufficient.  The  Word  walk- 
 ing or  moving,  will  not  help  us  out. 
 Whether  the  next  Words  refer  to  only 
 hiding  themfelvcs,  or  to  hiding  them- 
 felves  under  fome  emblematical  Tree,  be- 
 caufe  there  were  fuch  in  the  midft  of  the 
 Garden,  appears  not.  The  next  is,  that 
 this  was  a  Sort  of  Nakednefs  which  they 
 were  afi'aid  their  Maker  fhould  fee  ;  which 
 they  had  made,  not  he.  Upon  the  Quefti- 
 on  of  guilty  or  not  guilty,  the  Man  does 
 not  plead  Ignorance  ;  does  not  fay  that  he 
 was  impofcd  upon,  or  that  it  appeared  fo 
 to  him,  or  that  he  believed  upon  hear-lay, 
 but  directly,  The  Womaji  whom  thou  gavejl 
 to  be  with  me,  floe  gave  to  me  of  the  'Jree^ 
 and  I  did  cat.  Upon  Examination,  the  Wo- 
 man fays,  The  Serpent  Kii^i  elated  me  (with 
 falfe  Hopes  made  me   believe    I  fhould 
 
 be 
 
plxxxii  Introduction. 
 
 te  as  a  Goddefs)  and  I  did  eat.  As  i  Tim. 
 ii.  14.  And  Adam  was  not  deceived^  but 
 the  Woman  being  deceived^  was  in  the  'Tranf- 
 greffion.  She  makes  no  Excufe  for  giving 
 it  to  her  Hufband  5  he  had  done  that :  God 
 needed  no  Information  who  did  this,  or 
 that ;  or  who,  or  what  was  the  Caufe  of 
 this  or  that.  But,  as  I  faid  at  firft,  par- 
 don the  Expreffion,  he  was  to  juftify 
 himfelf  before  Angels  and  Devils,  and 
 the  Race  of  Men  to  come.  Therefore 
 they  were  to  be  judged  according  to  the 
 Fadls,  and  their  Confeffions;  and  all  were 
 to  know  it.  If  either  of  them  h^d  ap- 
 proached nearer  the  Crime  of  the  Devil, 
 their  Punifhment  muft  have  been  nearer  ; 
 particularly,  if  Adam,  with  whom  the  Co- 
 venant was,  had  been  guilty  of  a  Crime  of 
 that  Nature,  he  had  not  fcaped  with  fimple 
 Death  ;  it  was  loving  himfelf,  or  his  Pro- 
 fpeft  of  Enjoyment  of  Wife  and  Pofterity, 
 &c,  for  which  he  broke  the  Command- 
 ment, without  any  treafonable  Defign  ; 
 that  he  by  his  Anfwer  pleaded ;  this  was 
 rather  a  Crime  of  Folly  than  Malice.  It 
 -was  fo  far  from  being  any  Crime  againfl 
 the  reafonable,.  or  natural,  or  relative  Laws 
 of  Society,  or  againft  thofe  of  Morality, 
 that  fet  afide  the  Breach  of  the  Command- 
 ment, and  put  it  upon  any  other  Penalty, 
 2  and 
 
IntrodwctioN;   clxxxiii 
 
 and  fuppofe  that  thofc  Inclinations  had  not 
 exceeded  the  Bounds^  which  were  defigned 
 to  anfvver  their  Ends,  it  had  been  truly  na- 
 tural, and  fo  far  a  Virtue.  I  mention  this 
 not  to  juftify  it,  but  that  our  Moral ifts 
 may  obferve,  that  as  the  Fall  was  no  Crime 
 againft  the  moral  Law,  fo  moral  Obedience 
 cannot  be  the  Means  of  Recovery.  We 
 are  to  obferve,  that  God  did  not  interrogate 
 the  Serpent:  He,  the  Devil,  had  been  an ^ 
 old  Offender ;  had  gone  on  knowingly  and' 
 malicioufly ;  had  gone  beyond  the  Bounds 
 of  Mercy ;  had  feen  that  Man,  as  I  faid, 
 with  vaftly  lefs  Evidence,  after  he  had  been 
 tempted  and  feduced  by  him,  Satan,  had 
 been  afhamed,  fubmitted,  and  confefTed  his 
 Crime,  which  juftified  God  in  fentencing 
 him,  Satan,  finally.  Therefore,  God  pro- 
 ceeds to  fentcnce. 
 
 Ver.  14*  And  Jehovah  Ahtm  faid 
 unto  the  Serpent,  becaufe  thou 
 haft  done  this,  curfed  art  thou 
 beyond  every  Creature,  and  be- 
 yond every  Beaft  of  the  Field  : 
 upon  thy  Belly  fhalt  thou  go, 
 and  Duft  fhalt  thou  eat  all  the 
 
 Days  of  thy  Lives, 
 
 Till? 
 
clxXXiv       I  N  T  k  O  D  U  C  T  ION, 
 
 This  Sentence  is  emblematicalj  becaufd 
 it  cannot  be  conveyed  otherwife  ;  and  if  it 
 had  been  poffible  to  exprefs  it,  and  the  reft^ 
 the  Idea  in  reading  it  would  ftrike  a  Man 
 that  had  any  Perception  dead  5  therefore 
 he  is  fentenced  by  his  Reprefentative,  by 
 Proxy,  I  am  to  obferve,  that  there  has 
 been  almoft  a  general  Miftake  about  Spee- 
 ches of  this  Nature ;  where  an  Objedland 
 Adtions  are  borrowed  to  convey  Ideas  of 
 other  Perfons,  Things  and  Actions,  by 
 fuppofing  that  the  Thing  or  Conditions 
 muft  be  new;  that  there  muft  be  a  Change 
 in  the  Things  or  Aftions  fo  borrowed,  to 
 lit  them  for  the  Emblem.  The  Serpent 
 is  not  fentenced  for  being  made  an  Inftru- 
 ment  by  Satmi^  but  Satan  for  the  Adl  he 
 committed  by  the  Serpent ;  and  we  may 
 very  reafonably  fuppofe  that  he  was  not 
 permitted  to  make  ufe  of  any  Agent  but 
 iiich  as  fliould  anfwer  this  End.  There 
 was  no  Occaiion  to  change  the  Manner  of 
 the  Serpent's  going,  or  Sort  of  his  Food ; 
 I  can  eafily  fhew  their  Ufe  to  be  as  eminent 
 as  that  of  any  Species  of  Brutes  in  the 
 Creation.  But  to  reprefent  the  bafe  Con- 
 dition Satan  was  to  continue  in  till  the  Ex- 
 ecution of  the  latter  Part  of  the  Sentence^ 
 till  his  Head  fhould  be  bruifed,  or  vi?r. 
 As  the  Serpent  is  apparently  the  moil:  poi- 
 
 fonous 
 
I  N  T  R  O  D  U  C  T  I  O  N»      clxXXV 
 
 fonous  Creature  among  Beafts,  fo  (halt 
 thou  be  in  the  rational  or  fpiritual  Order. 
 As  the  Serpent  is  of  the  creeping  Kind, 
 and  the  Manner  of  its  going  the  mofl;  ab- 
 jedl  in  oppolition  to  Creatures  whofe 
 Bodies,  Heads,  or  Faces  are  erecfl,  or  at 
 leaft  elevated  their  Height  from  the 
 Ground  5  thou  (halt  not  only  hang  down 
 thy  Head  or  Face  like  a  Malefaftor,  who 
 cannot  fhew  his  Face,  but  as  the  moft 
 debafed  Order  of  Anim.als,  thy  Head  fhall 
 be  deprcfied  to  the  Ground.  And  as  the 
 Serpent  feeds  upon  the  moft  defpicable 
 Food,  reprefented^)y  the  Emblem  of  Duft, 
 which  is  naufeous  to  all  other  Creatures ; 
 fo  thou,  as  a  Spirit,  fhalt  no  more  be  fed 
 with  celeftial  Food,  fatiated  with  the  Plca- 
 fures  there,  but  with,  in  oppofition,  Duft, 
 So  thy  Food,  thy  Delight,  will  be  in  Evi^ 
 in  doing  Evil  to  others  by  Fraud,  that  which 
 is  abominable  to  all  the  ratiopa!  Crea- 
 tion. 
 
 Ver.  1 5.  I  will  put  enmity  between 
 thee  and  the  Woman,  and  be- 
 tween thy  Seed  and  her  Seed  j 
 he  fhall  ^Q)^^  bruife  thee  the 
 Flead,  and  thou  flialt  bruife  him 
 5pjf  the  Heel 
 
 Thi^ 
 
dxxxvi  I  N  T  k  b  D  tj  c  t  i  o  N^-. 
 
 This  IS  ftlU  emblematically  cafried  ofi 
 to  the  Devil,  through  the  Serpent.  Nb 
 doubt  but  while  Ada?7i  made  Obfcrvatl- 
 ons  upon  Creatures,  to  give  them  proper 
 Names,  they  were  reftrained  from  offering 
 Violence  or  Hurt  to  him,  as  is  promifed 
 to  TSIoah^  Gen.  ix.  1,  Atid  the  Fear  of  yoi'l^ 
 end  the  Dread  of  you^  JJjall  be  upon  every 
 Beajly  &c.  So  there  is  no  doubt  but  Adam 
 knew  that  Serpents  could  bite,  and  that 
 their  Bites  were  hurtful  -,  and  thence,  of 
 Courfe,  had  an  Averfion  tb  them,  and  be- 
 fore this  Serpent  had  b^en  thus  employ'd, 
 would  have  bruifed  the  Head  of  any  that 
 came  in  his  Way  ;  and  iivhile  he  was  do- 
 ing that,  the  Serpent  would  endeavour  tb 
 bite  his  Heel,  the  Part  with  which  he  was 
 bruiling  his  Head.  So  there  Was  to  be 
 Enmity  between  Satan  arid  the  Woman, 
 and  between  her  Seed  and  his  Seed.  In 
 general,  from  Satan^  becaufe  the  Woman, 
 who  repented,  and  her  Seedj  of  fuch  all 
 along  as  fhould  believe  in  Chriji,  before 
 or  after,  were  to  prove,  that  Creatures,  as 
 I  faid,  with  lefs  Degrees  of  Knowledge, 
 could  repent,  and  fo  judge  the  Devils,  and 
 wicked  Men,  and  augment  their  Punifh- 
 mcnt.  And  from  the  Woman  and  her 
 Seed,  of  fuch,  becaufe  fhe  and  they  knew 
 
 Satan 
 
Introduction,  clxxxvii^ 
 
 Satan  had  done,  and  he  and  wicked  Men 
 would  do  all  they  could  to  deftroy  her 
 and  thenii  But  more  particularly,  that 
 Satan  fhould  attack  the  Seed  Chrili^  and 
 be  foiled;  but  that  Chriji,  by  his  Obe- 
 dience, fhould  wipe  off  the  Difobcdience 
 of  all  who  had  or  fhould  repent  and  be- 
 lieve. And  that  Chriji  fhould,  as  the 
 Word  tjitjf  and  ^p:^  exprefs,  execute  the 
 Sentence^  fhould  cover  in  Darknefs  the 
 Head,  the  principal  Part  of  Satan  5  that 
 which  begun  the  Evil,  If  a.  Hx.  10.  as  one 
 that  was  dead,  was  covered  ;  and  that  aS^- 
 tan  fhould  fo  cover  the  Heel,  the  lowefl, 
 the  mortal  Part  of  the  Seed.  This  was 
 not  to  extend  to  what  was  after  pronoun- 
 ced in  the  Sentence  upon  Adam's  Seed  j 
 this  was  not  to  return  to  Duft ;  they  all 
 were.  The  Word  npj;  is  mofl  wonder- 
 fully fuited  by  Ufage ;  gives  the  Idea  as 
 clear  as  any  one  I  have  met  with.  All  the 
 reft,  I  think,  are,  as  I  faid,  double,  to  Bo- 
 dy and  Mind  :  This  Word,  in  that  Senfe, 
 fignifies  the  lowefl  Adllons  of  the  Soul ; 
 but  it  is  ufed  only  for  the  Impetus  of 
 the  Body,  the  Appetites,  wliich  was  that 
 which  feduced  Man,  and  are  his  Reward  ; 
 and  which,  by  Sata7fs  ov/n  Means,  ceafe 
 at  Death.  And  that  Cbrift,  by  that  Death, 
 fliould  fatisfy  offended  Juftice,  and  releafe 
 Vol.  III.  N  all 
 
dxxxviii  Introduction. 
 
 all  the  Frifoners  upon  that  Account,  and 
 reftore  them  to  Freedom.  As  the  Inftitu- 
 tion  of  Sacrifices,  the  Emblems  of  Chriji'% 
 Sacrifice,  and  the  Righteoufnefs  with  which 
 he  clothes  Believers,  are  couched  under 
 this  and  the  21ft  Verfe,  we  fhall  adjourn 
 it  thither. 
 
 Ver.  16.  Unto  the  Woman  he  faid, 
 multiplying,  I  will  multiply 
 ^iUV;?  thy  Sorrow,  and  *^Jin 
 thy  Conception ;  in  Sorrow  £halt 
 thou  bring  forth  Children  ; 
 and  to  thy  Hufband  (hall  be 
 nnplC^il  thy  Defire,  and  he 
 Stt'S^  fhall  rule  over  thee. 
 
 I  am  to  obferve,  as  before,  here  has 
 been  a  general  Miftake.  Can  any  one 
 doubt,  but  if  Eve  had  born  a  Child  be- 
 fore the  Fall,  but  flie  would  have  had 
 Pains  in  bearing,  and  Trouble  in  educat- 
 ing it ;  or  that  fhe  had  a  Defire,  in  the 
 comn  on  Senfe,  towards  her  Hu(band  ? 
 Too  much  of  that  has  appeared.  Or  that 
 it  was  not  intended  that  he  {houW  rule 
 over  her  ?  Certainly,  none  hereafter  will. 
 
 Thefe 
 
Introduction,  cxxxix 
 
 Thefe  have  a  literal  Senfe  ;  as  i  Tim.  ii. 
 15.  Netwithfianding  Jhe  JJjall  be  faved  in 
 Child-bearing,    if,  6cc.     But   thefe   acute 
 Pains,  ftrong  Defires,  &c.  were,  as  before, 
 borrowed  to  convey  Ideas  of  the  Adions 
 of  the  Mind.     The  Word  yi^y  fignifies 
 fomething  formed,  as  I  faid,  in  Body  or 
 Mind;  it  is  ufed  for  forming  Man,  for 
 formed  Idols  ;    and  with  Regard  to  the 
 Mind,  it  is  ufed  for  fuch  Ideas  or  Imagi- 
 nations as  it  forms,  when  it,  or  the  Body, 
 is  in  Perplexity,  Pain,  &c.  and  fo  it  is  ufed 
 for  the  Ideas  Eve,  &c.  were  to  frame  then, 
 of  the  (as  they  call  it)  Fate  of  their  liTue, 
 of  which   hereafter,   in   general,    of  the 
 State  of  Man  after  the  Fall.     I  am  to  ob- 
 ferve,  that  under  thefe  emblematical  Ex^ 
 preffions,  arc  couched  all  the  Foundati- 
 ons of  the  Laws  of  relative  Society,  which 
 we  call  Civil  Law,  and  which  we  have 
 thought  fit  to  negled:,  and  take  them  from 
 a  Parcel  of  the  vileft  Robbers,  the  Hea- 
 then Romans.     But  it  is  not  my  Bufinefs 
 to  meddle  with  them  now.    The  Word 
 inpicrn  thy  Dejire,  exprelTed  under  this 
 Emblem  here,    is  of  an  infinitely  high- 
 er Nature.     This  is  applied  by  God  be- 
 tween Cain  and  ^bel ;  and.  Cant  vii,  10. 
 between  the  Spoufe  and  Cbri/i  in  the  fame 
 Manner,     The  Means  of  their  Salvation 
 N  2  was 
 
cxc     In    t  r  o  d  u  c  t  I  o  n, 
 
 was  to  come  from  the  Iffue  of  Adam^  and 
 from  the  common  Rule  of  Man  over  his 
 Wife ;  is  exprefled  by  the  Word  bj^^DN 
 that  fovereign  Rule  which  the  eldcft. 
 Branch,  except  thofe  who  forfeited,  had  in 
 Right  of  being  Parent  of  the  Ruler  Chriji. 
 In  this  Senfe,  this  Rule  was  promifed  to 
 Cnln^  if  he  did  well.  In  this  Senfe,  Seth 
 was  Father  of  his  Sons,  and  they  Sons  of 
 the  Aleim,  In  this  Senfe,  Gen,  xxiii.  6. 
 Jlbraham  was  called,  and  owned  to  be 
 Prince  of  the  Aleim,  So  Hofea  xiii.  3 .  Ja^ 
 coh — fjy  his  Strength  was  the  Prince  of  ^^? 
 CD^n^K  the  "-eery  Aleim.  So  MaL  ii.  1 5. 
 The  Seed  of  the  Aleim. 
 
 Vcr.  17.  And  to  O^N/  the  Man 
 he  faid,  becanfe  thou  haft  hear- 
 kened to  the  Voice  of  thy  Wife, 
 and  haft  eaten  of  the  Tree, 
 which  I  commanded  thee,  fay- 
 ing, Thou  fhalt  not  eat  of  it ; 
 Curfed  is  the  HDINH  Ground 
 for  thy  fake  ;  in  p^^j;;  Sorrow 
 fhalt  thou  eat  of  it  all  the  Days 
 of  thy  Lives  j  Thorns  and  Eri- 
 ari  fViall  it  bear  unto  thee  ;  and 
 
 thou 
 
I  N  T  R  O  D  U  C  T  ION.      CXci 
 
 thou  flialt  eat  the  Herb  mK^H 
 of  the  Field  :  In  the  Sweat  of 
 thy  Face  fhalt  thou  eat  Bread, 
 till  thou  return  to  ^D•^^?^  the 
 Ground,  for  out  of  it  was  thou 
 taken,  for  "^^^  Duft  thou  art, 
 and  unto  Duft  fhalt  thou  re- 
 turn, 
 
 ^uYau  are  to  oblcrve  here,  that  it  is 
 ftrongly  implied,  that  Eve  ufed  Sollicita- 
 tions,  or  was  importunate,  and  that  God 
 charges  Ac/am  with  nothing  further  than 
 hearkening  to  the  Voice  of  his  Wife,  and 
 eating  of  the  Fruit  of  which  God  com- 
 manded he  fliould  not  eat.  In  the  next 
 Place  you  arc  to  obferve,  that  the  Matter 
 which  is  curfed,  is  not  the  Orb  of  the 
 Earth  and  Water,  as  has  been  aflerted,  but 
 the  Matter  of  which  Fruit,  Creatures,  fo 
 Food  and  our  Bodies  are  formed  ;  and 
 perhaps  it  would  be  better  Senfe,  if  the 
 Word  innvnyir  thy  fake,  be  read,  in 
 thy  Provijion  or  Food,  in  y^):  Sorrow^, 
 (as  above)  Hj^DKn  thou  Jhalt  eat  it 
 (there  is  no  of)  all  the  Days  of  thy  Life. 
 Does  any  one  imagine  that  there  were  not 
 Thorns  and  Thiftles  before  this^  Is  it  not 
 N  3  ex- 
 
CXcii    I  NTROdUCTION. 
 
 expreffcd  before  ?  This  is  all,  as  before  ; 
 nay,  the  Word  ?^^  Thorns,  is  ufcd, 
 ExoJ,  i.  12,  &  m.  for  Affliftions.  He 
 ^nd  his  Porterity  were  not  to  find  Trees 
 for  feledlT*ruit,  rlants  for  choice  Seeds, 
 t^ady  planted,  or  clear  Ground  ;  but  to 
 find  the  Ground  cumbered  by  ufelefs  or 
 hurtful  ones  -,  and  were  by  Labour  and 
 Sweat  firft '  to  deftroy  fuch  as  were  in  Pof- 
 feflion,  and  then  themfelves  plant  thofe 
 ufeful  ones.  So  they  were  not  to  be  in  a 
 Place  ftocked  with  none  but  fuch  as  would 
 give  virtuous  Precepts  and  Examples,  and 
 fiiid  their  Minds  free  from  Weeds,  and  be 
 inftrudtcd  by  God ;  but  were  with  Obferva^ 
 tion,  Study,  and  Application,  to  weed  the 
 Ground  of  their  Minds,  to  remove  evil 
 Examples,  to  acquire  the  true  Knowledge 
 of  Things,  and  pradlife  accordingly,  a- 
 gainft  all  Oppofition,  In  the  Sweat  of  tby 
 Face  JJjalt  thou  eat  Bread  till  thou  return 
 td  T\iyM^T^  vegetable  Mould ;  fir  out  of  it 
 nvaft  thou  taken  :  For  Diiji  thou  art ^  and 
 mto  Duji  thou /halt  return. 
 
 Immediately  upon  the  Soul  of  Adam^ 
 being  infufed  into  a  Body  with  ripe  Abi- 
 lities to  furnifh  Ideas  for  reafoning,  and 
 -being  by  proper  Means  fufficicntly  inform- 
 ^  and  pofTefied  of  Knowledge  of  the  nc- 
 refTarv  Things  to   be  reafoned  upon,   he 
 
 was 
 
Introduction,   cxciii 
 
 was  able  to  reafon  juftly  ;  and  fo  was  per- 
 fect, the  Creature  he  was  deligned  to  be. 
 As  foon  as  he  had  admitted  Imagination, 
 the  Produdt  of  the  Devil,  and  the  Parent 
 of  all  Vice,  by  his  Wife,  who  took  it  in 
 by  doubting  Revelation,  he  loft  the  Abi- 
 lity of  Reafoning  ;  and  reafoned  without 
 Evidence,  or  falfly.  He  loft  his  Innocence, 
 the  Image  of  God  in  Man  was  defaced, 
 and  he  fell  from  that  Perfedtien,  broke 
 the  Commandment,  and  forfeited  the  Sa- 
 crament of  Immortality,  of  being  tranfla- 
 ted  to  a  happy  State,  and  the  Confidence 
 in,  and  AfTurancc  of  the  divine  Protection 
 and  Favour  ^  Confcioufnefs  of  tl;iat  intro- 
 duced into  his  Mind,  Doubtfulnefs  and  Un- 
 certainty of  that  Favour  here,  and  of  be- 
 ing filled  with  it  hereafter.  While  he 
 reafoned  right^  he  was  fure  of  the  Favour 
 of  God  5  when  he  had  reafoned  wrong, 
 he  had  forfeited  that  Favour,  and  was  at 
 a  lofs  which  way  to  retrieve  his  Happinefs 
 in  Expectation  here,  and  in  Enjoyment 
 after  his  DiiTolution,  which  was  then  cer- 
 tain. >  The  Soul  was  not  by  any  Ad:  of 
 God  altered  or  changed,  but  an  Alteration 
 was  made  in  the  Rules  of  Realoning  ;  the 
 Objects  and  Conditions  of  Things  to  be 
 reafoned  upon,  were  changed,  and  the 
 Conclufions  drawn  from  reafoning  upon 
 N  4  the 
 
-  CXciv     InTROD   UCI'ION. 
 
 the  State  of  his  Affairs  made  diiferent  Im- 
 prefTions  upon  his  Soul.  They  had  loft 
 their  firft  State,  and  were  in  continual 
 Doubts  whither  this  angelick  Being  was  to 
 go,  into  whofe  Hands  it  would  fall,  what 
 fort  of  Entertainment  it  would  meet  with, 
 whether  and  how  the  Body  would  rife 
 again,  how  it  was  to  be  altered,  to  be 
 made  capable  of  fubiifting  without  the 
 Affiftance  of  this  Machine,  the  Support  of 
 Meat,  Drink,  &c,  what  would  be  its  Fate 
 hereafter,  what  the  Enjoyment  of  a  happy 
 State  confifts  in,  what  fort  of  Mifery  can 
 affeft  an  immortal  Body,  &c,  God,  who 
 knew  Man  could  not  fubfift  without  a  De- 
 pendance  upon  him,  in  his  great  Mercy, 
 before  he  paiTed  Sentence,  made  a  Pro- 
 mife  that  one  of  the  Woman's  Seed  fhould 
 retrieve  that  falfe  Step,  repair  thatLofs. 
 Thofe  who  have  allowed  the  firft  Part  a 
 Publication  of  the  Covenant  on  the  Part  oi 
 xhtAleim^  have  never  con fidercd  the  latter 
 Part,  or  the  Part  of  Man.  Can  any  one 
 imagine,  that  the  Aleim  fliould  publilh  this 
 Covenant,  and  the  Means  of  Salvation, 
 which  on  their  Side  was  to  be  performed 
 at  fo  great  a  Diftance  of  Time  as  four 
 thoufand  Years,  and  appoint  no  Service,  no 
 Emblems,  no  Memorials  on  Man's  fide,  as 
 an  Evidence  of  their  fucceffivc  Initiation 
 
 and 
 
I  N  T  R  O  D  U  >C  T  I  O  N.     CXCV 
 
 and  Confirmation,  of  their  Compliance  by- 
 performing  their  Parts  emblematically,  to 
 keep  thatMeans  in  View,  and  thereby Tupr 
 port  their  Minds,  but  leave  Men  to  their 
 own  Imaginations  for  two  thoufand  Years, 
 and  then  fandify  thofe  Imaginations  by  a 
 Law,  and  conftitute  them  for  a  Service  to 
 the  Aleim  ?  Becaufe  it  was  inconfiftent 
 with  the  Scheme  of  the  Jews,  who  rcr- 
 jedled  Chrtjl'%  Sacrifice,  to  own  a  Forfei- 
 ture, or  occafion  for  fo  great  a  Price  for 
 Jledemption,  and  therefore  make  their 
 Ofi^erings  appointed  by  their  Law,  the  real 
 Atonements  for  Sin  >  muft  we  fit  ftill  and 
 take  their  Words,  let  it  be  uncertain  for 
 what  Man  fell,  and  for  what  he  was  to  be 
 redeemed  ?  No,  it  will  appear  that  Man's 
 Part  of  the  Covenant  firft  by  Adam,  &c. 
 emblematically,  and  laftly  by  the  Man 
 in  Chri/l,  v/as  publifhed  here,  as  well  as 
 the  Patt  of  the  Aleim,  or  of  one  of  them  in 
 Chriji,  by  the  latter  Part  of  this  Speech, 
 &c.  Does  not  their  Lawgiver  Mo/es  ihcw 
 what  was  the  Crime,  w^hat  the  real  Atone- 
 ment, and  that  the  Shadows  were  ap- 
 pointed before  they  were  a  People  ^  nay, 
 from  the  Forfeiture  ?  Does  not  the  Apoftle 
 fay  exprefiy,  they  were  Shadows  oi  Chrijl  ? 
 And  God  by  feveral  Adions  fuited  to  the 
 Senfes  and  Capacities  of  the  Mind,  tran- 
 
 fmitted 
 
cxcvi    Introduction. 
 
 fmitted  to  us  in  Scripture,  defcribcd  the 
 Manner  to  the  Offenders.  The  Means 
 which  was  in  their,  and  now  is  in  our 
 Power,  of  renewing  the  Image  of  God, 
 and  neceflary  Degree  of  this  Confidence, 
 is  pointed  out  by  knowing  how  they 
 were  loft.  It  is  by  believing  Revelation, 
 excluding  Imagination,  reafoning  juftly  of 
 God,  and  all  other  things  j  as  it  was  then, 
 preferring  the  Aleim-,  fo  now,  Chriji  the 
 Means,  before  all  Things  or  Means,  de- 
 pending upon  the  Methods  he  has  ap- 
 pointed to  make  Peace,  which  is  the  Re- 
 fult  of  reafoning  truly.  The  Cafe  of 
 Adam  then,  and  each  of  his  Pofterity,  as 
 well  before  the  Satisfadtion  of  Chriji  was 
 made,  as  fince,  who  did  not  underftand  the 
 Terms  before  or  fince,  and  come  into  this 
 Ad  of  Grace,  or  before  they  underftood  and 
 came  in,  was  or  is  like  that  of  a  Perfon 
 who  had  committed  a  Crime  for  which  he 
 knew  not  how  to  obtain  Pardon,  and  fo 
 grew  defperate.  Or  of  one  in  Debt,  which 
 he  had  not  Means  fufficient,  or  knew  not 
 how  to  pay,  fo  went  upon  Projefts.  Upon 
 fuch  Souls  wanting  their  proper  Subfiftence, 
 there  arifes  a  Hunger  or  Thirft  in  the  Soul, 
 a  Dcfire  after  fomething  to  fubfift  and 
 fatisfy.  For  Defedl  of  proper  Food,  they 
 are  continually   liable  to  Temptation  of 
 
 contriving 
 
Introduction,    cxcvii 
 
 contriving  fome  other  Sort  of  Support. 
 This   is  what  is  call'd  Depravity  in  Man, 
 and  puts  him  upon  imagining  other  Attri- 
 butes in  God,  or  God  v^ith   other  Attri- 
 butes :  That  all  things   were  produced  by 
 the  Machine,  by  Nature,    &c,  that   Re- 
 wards and  Punifhments  are  not  eternal,  or 
 that  he  fliall  ceafe  to  be,  or  makes  him  re- 
 je<5t  hereafter,  and  fix  upon  Senfe.     As  the 
 Defires  of  the  Soul  arc  not  fatisfied  with 
 Imaginations  without  Evidence,  they  are 
 fo  far  from  being  depended  upon  about 
 hereafter,  that  they  cannot  keep  fuch  Quiet 
 here  -,  and  that  Uneafinefs  is  further  increa-- 
 {ed  upon  Trial  5  and  finding  a  Want  of 
 Sufficiency  in  the  Enjoyments  or  Pleafures 
 to  fill  the  Capacities  of  the  Soul,  this  con- 
 ftantly  fpurs  them  on  to  try  new  ones  3  has 
 made,  and  makes,  and  will  make,  all  fuch 
 fo  reftlefs  and  irregular.     The  Refult  of 
 imagining  firft  appeared  in  j4Jam  and  Eve, 
 when  they  attempted  to  hide   themfclves 
 from  God  under  the  Covert  of  Trees ;  ii> 
 the  Dedudions  Cain  made  from  imagining 
 fomething  amifs  about  the  Sacrifice  upon 
 God's  deted:ing  him,  and  preferring  his 
 Brother,    firft  being  dejefted,    and   thca 
 murdering  his  Brother. 
 
 But  with  regard  to  the  laft  Part  of  the 
 Sentence,  as  Man  had  finked,  he  muft  ei- 
 
 4  thcr 
 
cxcviii     Intro  D;U,C:i:i  a  n. 
 
 ther  have  lived  till  Satisfadion  had  been 
 made  for  his  Sin,  or  elfe,  if  he  had  been 
 removed,  he  muft  have  l3een  deprived  of 
 Heaven,  and  fent  to  the  Place  fit  for  him ; 
 fo  Death  keeps  him  difunited,  or  in  Suf- 
 pence,  till  that  Satisfaction  and  all  the 
 Parts  of  that  Difpenfation  be  performed, 
 and  the  Numbers  accompliflied,  except 
 only  Chriji^  and  thofe  v^ho  rofe  with  him, 
 or  foon  after,  and  thofe  who  fhall  be  alive 
 at  the  End,  and  fo  fliall  be  exempt  from 
 this  Sufpenfion.  Thofe  who  had  fallen, 
 were  not  fit  for  the  Enjoyment  of  God, 
 till  they  died,  and  God  ihould  give  another 
 new  greater  Evidence  of  his  Power  to 
 each  of  them,  than  the  Creation  or  For- 
 mation was  to  the  firft,  and  which  their 
 Poflerity  had  not  but  that  by  Revelation, 
 and  their  own  in  a  natural  Way.  So  that 
 they  would  enter  upon  that  State,  not  only 
 as  new  made,  but  alfo  as  redeemed  -,  and 
 fo  that  it  fliovld  fuit  with  the  Honour  of 
 God  to  proted:  them  for  the  future.  For 
 when  a  Man  has  been  born,  and  his  Body 
 dies,  and  comes  to  be  neew  made,  he  is 
 more  fenfible  of  that,  than  of  his  being 
 either  born  or  created ;  fo  when  he  is  re- 
 deemed, than  if  he  had  ftood  as  he  was 
 made.  This  is  much  more  in  our  Favour, 
 than  if  we  were  carried  up  alive,  to  make 
 
 us 
 
Introduction,    cxcix 
 
 U5  more  fenfible  of  the  Power  of  God,  and 
 the  Mercy  in  Satisfad:ion.  Thofe  who 
 doubted  at  firft,  wanted  thefe Demonftrati- 
 ons  ',  fome  wanted  them  not,  and  the  reft 
 were  to  be  made  new  Creatures. 
 
 Ver.  20.  And  Adam  called  his 
 Wife's  Name  Eve\  becaufe  flxe 
 is  the  Mother  ^n  /!D  of  all  hy- 
 ing. 
 
 There  are  but  few  Inftances  where  the 
 Rabbles  have  done  right,  and  in  thofe 
 Cafes,  I  think  it  was,  when  they  did  not 
 fee  the  Confequences  j  and  even  there, 
 our  Interpreters  will  not  let  what  is  right 
 ftand.  The  Word  mn  is  a  Root  of  its 
 felf,  has  no  Relation  to  HTT.  The  Verb  fig- 
 nifies,  "  to  declare,  publifh,  bring  the 
 News  of  R,  Pag.  Bux.  Lex,  to  reveal 
 or  bring  to  Light  hidden  Things  by  declar- 
 ing publifhing,  &c,  a  Sub/iantive^  the 
 Reveakr,  the  Bringer  of  hidden  Things  to 
 
 Light.  ^   Boder.  Chald.  Syr.   nn alfi 
 
 ^n^n  is  the  fame  as  \^t\^  the  Serpent.  Knn 
 the  fame.  Gen.  ii.  Exod.  iv.  Ifa.  xi.  and 
 Amos  V.  As  one  may  fay  the  Mejfenger 
 ivhich  brought  Word  and  proclaimed  to 
 mn  Chavah  the  forbidden  Fruit,  and  Jhe 
 
 tQ 
 
cC       Introduction. 
 
 to  her  Hujband  K^2i\x\ — in  the  Plural  |*vrt 
 Serpents.     S.  &  Chaldee  ;nnD  Images  de^ 
 nouncing  future  Things^      Though  Adam 
 and  Eve  in  the  laft  Verfe  had  been  fen- 
 tenctd  to  Death,  whatever  Time  or  Ani- 
 ons paffed  between,  Adam  was  now  come 
 to  himfelf,  underftood,  and  believed  the 
 Promife  ;  and   by  Impofition  of  this  new 
 Name,  as  it  will   appear  the  Practice  in 
 fuch  Cafes  was,  he  entered  into  the  Cove- 
 nant, and  made  a  Confeffion  of  his  Faith, 
 declared,  as  the  Word  has  been  underftood 
 in  all  the  I*anguages,  that  fhe  was  to  nja- 
 nifeft   what  was   expreffed  under  this,  or 
 this  Part  of  the  Covenant,  explains  himfelf 
 in  what  Senfe  he  impofed  the  Word,  not 
 for  pretending  to  difcover  the  Properties  in 
 the  Fruit,  as  the  Serpent  had  done ;  but 
 in  Oppofition  to  that,  fte  was  to  produce 
 the  great  Manifeftation,  to   difcover   the 
 great  Myftery,    by    being   a  Mother,    to 
 bring    forth  out  of  their  fentenced,  dead 
 Bodies,  univerfal  Life,  unlimited  in  every 
 good  Senfe,    not  lefs  than  eternal ;  and  if 
 a  Perfon,  the  Words  convey  Ideas,  not  to 
 be   exprclTcd.      Kvc  was   fo  full  of  this 
 Hope,  that   upon  the  Birth    of  her  firft 
 Child^    Ibid.  iv.   I .  flie  cries  out,  /  have 
 got  a  MaUy  the  very  Jehovah.     This  Ad: 
 of  Adam  is  rcprcfcnted  by  the  fame  hOi 
 
 in 
 
Introduction,     cci 
 
 in  Abraham^  Rom.  iv.  17.  {As  it  is  writ- 
 
 ten^  I  have  made  thee  a  Father  of  many  Na-- 
 
 tions)  before  him  whom  he  believed  (or  like 
 
 unto  him)  (in  Oppofition  to  every  Obftaclc 
 
 he  believed)  even  God  who  quickejteth   the 
 
 Dead,  and  calleth  thofe  Things  which  be 
 
 not,   as  though   they  were  :    Who  againjl 
 
 Hope^  believed  in  Hope,  that   he  might  be^ 
 
 come  the  Father  of  many  Nations  \  accord-- 
 
 ing  to  that  which  wasfpoken^  So  fhall  thy 
 
 Seed  be.     And  being  not  weak  in  Faith ^  he 
 
 confidered  not    his    own  Body   now   deady 
 
 when  he  was  about  an  hundred  Tears  old^ 
 
 neither  yet  the  Deadnefs  of  Sara's  Wofnb. 
 
 He  Jlaggered  not  at  the  Promife  of  God 
 
 through  Unbelief;  but  wasjirong  in  Faith^ 
 
 giving  Glory  to  God :  a?id  being  fully  per- 
 
 fuaded  that  what  he  had  promife d,  he  was 
 
 able  alfo  to  perform.      And  therefore   it 
 
 was  imputed   to    him  for    Righteoufnefs. 
 
 Now  it  was  not  written  for   his  Sake  a^ 
 
 lone^    that  it    was  imputed  to   him  -,  but 
 
 for  us  alfo,  to  whom  it  Jhall  be  imputed,  if 
 
 we  believe  on  him  that  raifed  up  Jefus  our 
 
 Lord  from  the  Dead,  who  was  delivered  for 
 
 our  Offences^  a?2d  was  raifed  again  for  our 
 
 yujlification. 
 
 Vcr 
 
ccii     Introduction. 
 
 Ver.  21*  And  yehovah  Aleim 
 made  for  Admn  and  his  Wife 
 mjn:3  Coats  11^  of  skins,  and 
 tZJtr^S^  cloathed  them. 
 
 If  the  Words  conftrued,  Hejlmll  bruife 
 thy  Heady  and  thou  jhalt  bruife  his  Heel, 
 or,  as  I  have  conftrued  them,  refer  to  the 
 Sacrifice  of  Chriji  ;  and  one,  or  fome  of 
 the  Sacrifices  of  Creatures,  were  Shadows, 
 Emblems,  or  Sacraments  of  that  great 
 Sacrifice  ;  then  were  they,  and  all  Things 
 previous,  emblematically  couched  under 
 that  Expreflion,  and  fo  inftituted.  What 
 they  refer'd  to,  is  fliewed  Heb.  x.  i8.  Now 
 where  Remijion  ofthefe  is,  there  is  no  more 
 Offering  for  Sin,  That  they  were  infti- 
 tuted is  plain,  Heb.  xi.  4.  By  Faith  Abel 
 offered.  Faith,  in  what  ?  An  Inftitution 
 out  of  their  own  Heads  ?  Sacrificing,  ex- 
 cept God  had  appointed  it,  and  made  it  a 
 Sacrament,  fignified  no  more,  than  if 
 j4da7n  had  made  a  Tree  in  the  Middle  of  a 
 Garden  or  Grove,  (as  *tis  pretty  plain  the 
 Heathens  did  after)  the  Tree  of  Lives. 
 No,  his  Faith  was  in  a  Covenant  and  Pro- 
 mife,  and  whether  the  Covenant  and  Pro- 
 
 mifc 
 
I'k  r  R  O  D  U  C  T  I  O  N, 
 
 CCIII 
 
 riiifc  before  and    after   be    all    one,    and 
 this  Promife  a  Part,  or  this  be  the  lecond 
 Covenant,   matter's  not.      The  firft  Tefta- 
 ment  begun  here,  was  but  re-eftablifhed, 
 Ge?2,  vi.  1 8.  ix.  9.  with  Noah,  by  the  Word 
 Dip ;   and  Ge/i,  xvii.  2.  with  Abraham  by 
 the  Word  n:n  to  give  (of  which   hereaf- 
 ter) and  after  by  Dip.   Indeed  where  there 
 was   any   other  Part,   as  that  there^  wa^  to 
 be  no  more  Floods,  Ibid,  ix.  n.   If  a.  liv. 
 9.  Or  that  he  gave  the  Land  of  Canaan 
 to  Abraham  and  his  Seed,  as  Gen,  xv.  18. 
 Beut.  xxxiv.  4.    To  multiply   Abraham^ 
 Seed.  Gen.  xxii.  16.  xxxii.    13-.  Heb.    vi. 
 13.  there  were  Words  for  making  Cove- 
 nants, Oaths,  ^c.  and  the  Covenant  con- 
 cerning   the  Sacrifice  of  Chrijl^  and    the 
 Shadows  of  him  were  but  re-eftabli(lied 
 and  recorded  by  Mofes,  Heb,  ix.   18.  Nei- 
 ther the  frji  Teftament  v;as  dedicated  with- 
 out Blood,     The  Apoftle  indeed  is  forced 
 to  reter   to  Mofes,   becaufe  tliere  was  na 
 elder  Writing,    and  to  the  Re-^eftablilh- 
 mcnt^  betaufe  that  of  AbeH^  and  all  be* 
 fore,  were    but   occafionally   mentioned- 
 and  becaufe  there  was  no  Alteration  in  the 
 Covenant,  fa  na  Occafion  to  repeat  the 
 Inftitutions  more  folly.    Whether  any  Ad- 
 ditions or  Enlargements  of  Service  were 
 then  made,  whether  the  national  or  daily- 
 ^  Vol.  IIL  O  Ser' 
 
cciv      Introduction. 
 
 Services ;  nay,  whether  the  Sacrifices  for 
 the  particular  Crimes  of  private  Perfon& 
 were  then  added,  is  not  the  Matter. 
 
 If,  at  leaft,  the  Body,  or  the  Life  of  the 
 Body  of  Man  was  forfeited,  for  fuppofing, 
 or  rather,  fiibmitting  to  allow,  that  the 
 Power  in  vegetable  Matter,  of  which  Man's 
 Body  was  made,  and  fo  Property  was  in, 
 and  fupported  by  another  Lord,,  and  was, 
 at  a  great  Diftance  of  Time,  to  be  redeem- 
 ed by  the  Body  and  Blood  of  Chrijiy  as  is 
 cxpreffed   Rofn.  viii.  23.  and  fome  Me- 
 morial of  this  was  neceffary  to  fupport 
 the  Mind  of  Man  :  If  facrificing  oi  Beafts 
 was   a   Sacrament    of   Chrtji'%   Sacrifice, 
 and  the   Beafts  Reprcfcntatives  of  Man 
 firft,  and  laftly,  of  Chrij} ;  and  each  was 
 to  tranfad:  that  emblematically,,  and  they 
 were  at  iirft  to  put  away  the  ftrange  Aleim 
 that  were  among  them,  to  cleanjfe  their 
 Bodies  with  Water,  and  change  their  Clothes- 
 before  they  were  to  facrifice,  as  appears 
 occafionally.  Gen,  xxxv.  2.  Then  this  em-^ 
 blematical  Ad:ion  of  Purification  was  in- 
 ftituted  before,  or  at  the  Tin^e  of  the  firft 
 Sacrifice  ;  then  this  was  the  principal  Ufc 
 of  the  Rivers  in  Rden^  and  they  an  Em- 
 blem of  what  was  afterwards  defcribed  by 
 Waters,  quite  down  to  the   End  of  the 
 Rcvclalions,  and  was  the  Origin  of  what 
 
 we 
 
iNtl^ODUCtldN.         CCV 
 
 we  now  call  Baptifm.  If  the  Beaft,  or 
 Beafts  and  Birds  to  be  facrificed,  w6re  to 
 be  of  thofc  SortSj  which  are  called  clean, 
 as  It  appears  they  were,  Gen,  ix.  and  after  : 
 Then  of  courfe,  cither  Adam  made  thofe 
 DiftindtionSj  when  he  confidered  their  U- 
 fes,  gave  them  Names,  by  obferving  the 
 Manner  of  their  feeding,  or  (^c.  which  is 
 in  many  fo  diftinguifhed  to  this  Day,  or 
 elfe  it  muft  be  done  before  they  facrificed. 
 If  feveral  Things  were  to  be  anointed  with 
 Oil,  and  fo  made  Sacred  before  they  were 
 to  be  ufed  in  Sacrifice,  as  we  occafionally 
 find,  G^;2.  xxviii.  i8.  xxxv.  14,  &c.  Then 
 the  Oil-Tree  was  Reprefentative  of  fome- 
 thing  very  high,  and  was  inftituted  before 
 Sacrifice.  If  the  Blood  of  the  Creature  to 
 be  facrificed  was  an  Emblem  of  the  Blood 
 of  Chriji,  which  was  to  redeem  the  Life 
 of  Man,  was  to  be  poured  out,  as  his  was 
 to  be,  and  as  Drink- OiFerings  were  to  be, 
 and  upon  that  Account,  Blood  was  to  be 
 facred,  fet  apart  for  that  Ufe,  and  was  not 
 to  be  eatea,  either  in  the  VefTels,  by  flran^ 
 gling  the  Creature,  or  after  it  was  poured 
 out,  as  it  appears  it  was,  Gen.  ix.  and  if 
 Things  and  Perfons  before  facrificing,  were 
 to  be  fprinkled  with  Part  of  the  Blood  of 
 the  Creature  to  be  facrificed,  and  were 
 thereby  made  holy,  and  the  Pof fons  quali- 
 O  2  fkd 
 
CCvi         I  N  T  R  O  D  U  C  T  I  O  N. 
 
 fied  to  communicate  in  the  Fkili  of  fome 
 ;Sorts  of  the  Sacrifices  ;  then  of  courfe  thofe 
 Laws  to  prohibit  eating  of  it,  and  diredt 
 Spf inkling  with  5t^  were  inftitoted  before 
 the  firft  Sacriiice.  If  the  Sacrifices  were 
 iQ  be  wadded  beibre  they  were  oftexed, 
 and  the  Priells  were  to  wafh  themfeh^es 
 before  chey  ofFeredj  as  it  appears,  when 
 ihofe  Things  were  explained  at  large,  2 
 Chron.  iv.-O.  then  that  was  alfo  inftituted 
 before  the  firft  Sacrifice.  If  performing 
 what  .is  compixheaded  und^r  the  Word 
 Sacrificing  properly  was  the  Term  of  be- 
 iiig  acceptv:dj  as  It  occafionaiiy  appeal's,  Ge?h 
 iv.  ±.  ii^b^yT^  "liy  TheSki?i  of  the  Burnt 
 Offering  was  tlic  Property  of  the  Prieft,  as 
 Levk\  vii/8-  Jj:d  the  Frieji  that  offereth 
 any  Man's  Bi^?yit-OJfermg,  even  the  Priejl 
 jhnii  have  to  hbnjdf  ibe  Skin  ef  the  Bur  lit-- 
 Offering  which  he  bath  offered  9  and  Adam 
 performed  that  0?nct  \  and  that  God'si 
 cioathing  Atunn  and  Rve  with  Skins,  wa.b 
 anEoibkai  of  hiding  their  Nakednefs  and 
 ciaati3L)g  tlK-yii  with  the  Covering  oiChrift^ 
 vylrich  in  Words  was  called",  imputing 
 Rst'iiitOHihefs  to  Abraham  ;  then  Adam 
 ^nd  jL^ce  vnwQi  have  emblematically,  and 
 W'lXlv  properly  qiiidified  Minds,  done  all 
 that-  vvas  ncceflary,  previous  Xo  being 
 cloiuhed. 
 
 If 
 
I  N  T  ROD  U  C  T  1  O  N.      CCvil 
 
 If  the  vegetable  Matter  in  Beafts,  (3c. 
 Fruits,  ^c.  was  forfeited  by  their  believing 
 or  allowing  that  there  were  Powers  in  it 
 which  God  had  not  placed^  and  which 
 were  not  to  be  controlled  by  him,  and  was 
 therefore  accurfed  ;  Man  had  not  any 
 Right  to  itj  or  to  the  Creatures  which 
 were  made  of  it,  and  fed  with  it,  nor  could 
 expeft  any  Benefit  from  it  or  them,  till 
 there  was  fome  new  Tenure  appointed,  by 
 v/hich  he  was  to  acknowledge  the  Property 
 in,  and  Dominion  gf  God  over  it  in  them^ 
 to  be  repeated  every  Breeding  Seafon  and 
 Crop,  till  this  Forfeiture  fliould  be  par- 
 doned. This  appears  by  the  wording  of 
 the  Law,  Lev,  xxiii.  14.  And  ye  Jhall  eat 
 neither  Bread  ?icr  parched  Corn^  nor  green 
 Ears,  until  the  fiJf -fame  Day  that  ye  have 
 brought  an  Offermg  unto  your  Aleim,  It 
 fiall  be  a  Statute  for  ever,  Sec.  And  though 
 I  have  put  this  the  fecond,  even  the  Fruits 
 I  think  were  not  fit  for  the  laft  mentioned 
 Sacrifice,  till  they  were  redeemed  by 
 waving  the  firft  Fruits  of  them,  &c.  and 
 as  that  Power  in  the  Fruit  hath  been  tacit- 
 ly, mentally,  or  openly  afcribed  to  the 
 Fire,  or  Names,  it  was  neceffary  there 
 fhould  be  fome  A(ft  of  Renunciation,  that 
 fome  Aft  fliould  be  appointed  to  fliew 
 O  3  that 
 
ccviii     Introduction- 
 
 that  they  apply'd  that  Power  to  acknow-- 
 ledge  the  Sovereignty  of  God,  which  was, 
 as  appears  occafionally,  in  fhort,  done  Geji. 
 iv.  3.  by  a  Parcel  of  the  Crop  of  Fruits, 
 Beafts,  &c,  and  after  by  burning  Part, 
 (giving  Part  of  theni  to  the  Priefts,)  of  the 
 Fruits,  and  of  the  juices  of  them,  and  of 
 the  Trees,  fuch  as  Corn,  Oil,  Turpentine, 
 Incenfe,  Gums,  Gfr.  in  Fire ;  and  by  pour- 
 ing out  fuch  as  would  not,  as  Wine,  &c. 
 into  the  Air,  to  be  funk,  or  exhal'd  by  it ; 
 eating  Part  of  tlut  fo  ©ffered  5  and  laftly, 
 by  ufing  Part  of  the  Remainder  fo  re- 
 deemed, in  Feafts,  Prefents  to  the  Poor, 
 &c.  which  if  Man  had  had  a  Right  to  do, 
 and  Senfe  to  have  done,  he  would  have 
 done  in  feme  fuch  Manner,  of  himfelf. 
 And  I  may  add,  as  above,  if  Ufage  of 
 both  Sides  be  any  Evidence  of  an  Infti- 
 tution,  and  if  all  thefe  Things  downward 
 were  conftantly  performed  by  Believers 
 under  an  Oak,  and  by  others  under  that 
 or  fome  Tree  in  Gardens  or  Groves,  it  is 
 more  than  enough  to  make  one  Conjecture 
 that  they  were  inftituted,  and  that  they 
 had  their  Rife  in  Paradife. 
 
 But  to  recapitulate  or  enlarge  upon  the 
 
 fcveral  Branches  :  It  was  inconliftent  at  all 
 
 .  Times   to  offer  Sacrifice  to  God,   till  they 
 
 had 
 
Introdxjcti  o  -n*     ccix 
 
 had  put  away  all  outward  Emblems  or  in- 
 ward Acknowledgements  of  thcfc  falfc  A^ 
 leinu     The  firft  Mention  we  have  of  pu- 
 rifying by  the  Verb  nUD  is  Geru  xxxv.  2. 
 Be  clean  md  ID^^HH  change  your  Garments. 
 So  Numb.  xxxi.  24.     The  Idea  of  Pure- 
 nefs  is  taken  from  the  Heavens,    Exod, 
 xxiv.    JO,     As  the  Body   of  thje  Heaven^ 
 or  Air  in  its  purity  ;   though  in  the  Senfe 
 of  the  Word  "iDt  Jobxv.  15.  The  Heavens 
 are  ?iot,  and  xxv.  5.  the  Stars  are  not  pure 
 [clear]  in  the  Eyes  of  God,  There  was  anci- 
 ently three  Ways,  Fire,  Air,  Water.  Numb. 
 xxxi.  24.  Every  thing  that  may  abide  the 
 Fire,  ye  pall  make  it  to  go  through  the  Fire^ 
 and  it  pall  be  clean ;  neverthelefs,   it  fiall 
 be  purified  with  the  Water  of  Separation  : 
 And  all  that  abide th  not  the  Fire,  yejhaU 
 make  go  through  the  Water,  Jobxxxvii-  21. 
 And  the  Wind  pajfeth  and  cleanfeth  \or  pu^ 
 rifies\  them.     This  Word,  when  applied 
 to  Mens  Bodies,  in  fomc  Cafes  expreffcs 
 fomcthing   more  than  ^H^l  to  be  wafhed 
 in  Water.     Lev.  xiv.  8,  —  And  be  pall 
 ivap  himfelf  in  Water,  and  *inD  purify 
 himfelf.     And  he  fimll  come  into  the  Camp, 
 and  Jhalt'ta?-ry  abroad    out   of   his    Tent 
 feven  Days,  &c     I  need  not  explain  what 
 Cleannefs  of  the  Body  is;  but  the  Clean- 
 O  4  ncfs 
 
ecx     Introduction. 
 
 nefs  of  it,  and  the  Things  it  was  con- 
 verfant  with,  was  made  an  Emblem  of 
 the  eieaniiefs  of  the  Soul,  and  its  Afti- 
 ons,  &:echntr,  what'  the  Pollution  was 
 appearSjTjas^here,  put  a-ucay  the  Jirange 
 Aieim.  ^  Efe^k.  xxxvii.  23.  Neither Jkall 
 they  defile  themfehea  miy  more  with  their 
 fdoh^  &c.  AndGod  in  Ezek  xxxvi.  ufes 
 this  Word  nHD  when  he  promifes  to 
 make  them  clean.  So  waihing,  or  Gfr. 
 the  Body,  then  by  Precept,  or  after  by 
 Minifters  ,  before  the  ■  Temple,  was  to  be 
 an  Acknowledgment  that  both  Body  and 
 'Soul  wanted  wadiing  :  And  the  Acknw- 
 ledging  tjiat  by  thofe  Ad:s,  was  the 
 'Method  vprefcribed  to  have  them  made 
 •clean  before  they  offered  this  Sacrifice, 
 as  Baptifm  is  an  Acknowledgment  that 
 he  makes  us  clean,  and  the  Means  to 
 qualify  US;  to  take  Benefit  by  the  Sacri- 
 'fice,  I  need  hardly  repeat  the  Emblem 
 of  changing  the  Habit  of  the  Body,  as 
 ^n  Aft,  when  they  went  to  Sacrifice^ 
 it  is  fo  applicable  to  changing  the  Ha- 
 bit of  ^the  Soul,  that  nothing  can  be 
 plainer;'  -.  v,  .\^vvv\ 
 
 lr//l  hti.  ;.Dijftindtion  of  ."inp  clean  Beafts 
 arid  Birds;-. from  unclean,  is  firft  mention- 
 -^fll-.{i>^>  viiirc.  where  feven  Pairs  of  each 
 
 n'\ 
 
 ;^'ort 
 
Introduction.      ccxi 
 
 Sort  were  preferved,  and  but  one  Pair  of 
 each  Sort  of  the  unclean  5  and  befides 
 their  Ufe  for  Food,  we  find  viii.  20.  that 
 each  Sort  of  them  was  ufed,  and  ho  other, 
 in  Sacrifice  -,  whether  they  were  diftin- 
 guifhed  before  the  Fall,  or  as  every  Spe- 
 cies was  forfeited  and  curfed  at  the  Fall, 
 and  fo  only  the  clean  re-granted,  alters 
 not  the  Cafe  ;  whether  the  Occafipn  of  the 
 Flood  was  for  that  at  the  Fall,  or  other 
 Crimes,  which  occafion'd  a  fecond  Forfei- 
 ture, where  all  fecms  to  be  regranted  and 
 allowed,  except  Blood,  though  perhaps' 
 without  abolifhing  this  DijftinSion,  alters 
 not  the  Cafe.  But  upon  this  the  Cove-, 
 nant  was  renev/ed,  Man  was  abfolved  and 
 blefl!ed,  and  an  Addition  was  made,  that 
 th^e  fliould  be  no  more  Floods,  and  the 
 Bow  was  taken,  not  made,  on  Purpofe  to 
 be  m^e,  a  Memorial,  and  a  Refemblance 
 of  it,  was  about' the  Head  of  the  Repre- 
 fentation  of  Cbri/f  in  Glory,  Ezek.  i.  28. 
 and  in  the  Apocalypfe  ;  of  which  in  its 
 Place,  Indeed,  the  greateft  Number  of 
 thefe  pronounced  unclean,  are  naturally 
 fo,  and  are  dcfigned  for  other  Ufes  5  yet 
 now  fome  of  them  are  .thought  otherwife. 
 Though  the  Heathens  were  zealous  in  the 
 laft  Article,  in  Purifications,  yet  they  both. 
 
 oat 
 
tcxii   Introduction. 
 
 eat  and  facrificed  many  unclean  Beafts  and 
 Birds;  and  both  God  and  they  made  Re- 
 prefentations  of  both  clean,  and  what  we, 
 though  not  named,  fliould  fuppofe  to  be 
 unclean.     But  we   cannot    reafon   about 
 thefe  Things  till  it  be  fhewed  why  Beafts 
 which  fed  only  upon  Things  which  feem 
 to  be  clean,  and  did  not   chew  the  Cud, 
 and  cleave   the  Hoof,  w^ere  unclean  ;  and 
 though   thofe  Birds     which   feed     upon 
 Things  which  are,  as  all  allow,  unclean, 
 muft  be  unclean,  till  it  be   fiiewed  why 
 fbnic  Sorts  of  Birds  which  feed   only  Qn 
 Things  which  feem  to  us  to  be  clean,  are 
 counted  unclean.      Indeed  it  may  be  an- 
 fwered,  with   Regard  to  the  Reprefenta- 
 tion  made  by  God,  that  when  what  was 
 exhibited,  Man   taken   into  the  Effence, 
 ihould  be  accompliflied,  both  Beafts,  Birds, 
 and  People,  were   in  the  higheft  Senfe  to 
 be  clean  j  fo  both  clean  and  unclean  might 
 be  ufed.    And   befides,  perhaps   fome   of 
 thofe  pronounced  unclean  by   the   written 
 Law,    might   be   added,  becaufe  of  tlie 
 Heathens  abufing  thofe  Species,  and   ma- 
 king and  eating  of  them  initiatory,  or,  £^c. 
 The  Caufe  of  thefe  Diftindions  could  not 
 jarife  from  what  was  tranfaded  long  after, 
 .but  God  ufes  a  future  Adl,  and  an  addi- 
 tional  Enforcement,     and  under   that    a 
 4  Precept 
 
lNTROt)UCTIGN.       CCXlU 
 
 Precept  to  the  Soul.  Levit  xx.  24.  J  am 
 the  Lord  your  God,  which  have  feparated 
 you  froin  other  People  ;  ye  Jljall  therefore 
 put  Diference  between  the  clean  and  the 
 unclean^  &cc.  And  this  Diftind:ion  was  bor- 
 rowed ABi  X.  to  reprefent  the  Diftind:ioa 
 God  had  made  between  the  "Jews  and  the 
 Gentiles^  and  to  fhew  Peter  that  the  be- 
 lieving Ge?7tiles  were  cleanfed,  the  Crea^ 
 ture  redeemed,  and  the  Diftinc^ion  in  both 
 was  taken  away  5  exprefled  in  that  inimi- 
 table Style,  Rom,  viii.  19.  For  the  earneji 
 Expe^ation  of  the  Creature  waiteth  fir 
 the  Manifejlation  of  the  Sons  of  God,  For 
 the  Creature  was  7nade  jubje6i  to  Vanity^ 
 not  willingly y  but  by  Reafon  of  him  who 
 hathfubje^edth^  fame  in  Hope:  Becaufe  the 
 Creature  itfelf  alfo^  Jhall  be  delivered  from 
 the  Bondage  oj  Corruption^  into  the  gk^ 
 rious  Liberty  of  the  Children  of  God.  For 
 ive  know  that  the  whole  Creation  (or  every 
 Creature)  groaneth  and  travelletb  in  Pain 
 together  until  now  :  And  not  only  they^ 
 but  oiirfelv3s  alfo,  which  have  the  Firjh 
 fruits  of  the  Spirit^  even  we  ourf elves  groan 
 within  ourfeivtSy  waiting  for  the  Adop^ 
 tion^  to  wit,  the  Redemption  of  our  Body. 
 
 Though  the  Trees  of  Oil  belong  to  an 
 Adjournment  ^t>c>ut  Paradife,  yet,  as  they 
 
 mi 
 
CTcxiv       I  K   TROD   U  C  T  I  O  iNT, "" 
 
 ajid  the  Oil  are  fometimes  mentioned    to-^ 
 gcther,  I  rtrall  confider  them  together,  and 
 venture  to  fuppofe,  that  fome  of  the  Spe- 
 cies of  Olive   or  Oil  Trees,  were   made 
 Reprefentations  of  fomething  very   great, 
 becaufe  Gen.  viii, .  1 1.  the  Dove  brought  a 
 Signal  of  the  fihy  Branch  ,of  an   Olive/ 
 which  I  fliall  confider    under  thaf:  V/ord 
 as  a  Sacrifice ,     So  Gen.  xxviii.   j8.  yacrjf? 
 p"0ured  Oil  upon  the  Top  of  the  Stone,    to 
 confecrate  it  for  a  Foundation  of  an  A!-' 
 t^r,  ^nd  afterwards  of  a  Temple.      3ut 
 XXXV.  14.  upon  the  Pillar  of  Stone.     Will 
 any"  one  fuppofe,  that   y^?<:(?^'took  up  this 
 from  -the  Worihippers  of  the  falfe  God, 
 v/ha  had  but  a  little  before  treated  his  Fa- 
 mily, feme    thiukj'Very   badly,  hov/ever. 
 banifted   them  ?  No,    th  is " '  was   re-eftab- 
 Iiflied  ;  the  Oil    was    appointed     for    the 
 Lamps:    So  the  Oil   was   poured    upon 
 the  Chief  Prieft's  Head,    and  Cakes  and 
 Wafers    were  to  be  mixed   with  Oil,  and 
 burned  at  his  Confecratlon.     So  the  Meat- 
 offering was  to  be  with  Oil.     So  theSa-' 
 crifice   of  Thankfgiving   for   their  Peace- 
 Offerings  -,  it  is  called  the  Oil,  the  Anoin- 
 ting (or  the  Ointment)  of  Jehoval\    the 
 Holy  Oil,     Oil  was  to  cleanfe  the  Lepers. 
 It  is  faid  in  a  Parable  to  honour  the  yUe-" 
 him  and  Men,    Hence  the  Chief  Prieft  is 
 
 called. 
 
Introduction,     ccxt 
 
 called.  Lev,  iv.  and  S^iulh  faidto  be,  iSam^ 
 i-:  2i.n^5t^,!3  anointed  with  Oil  The  Cheru-- 
 Inms,   v/hich  were  a  Repreientation  of  the 
 ilicrcd  Tkree,  and  Man  taken  into  the  ES- 
 fence  ^    &c.  were  made  of  Wood  of  Oil, 
 .and  the  Door-Pofts  of  the  Temple,  and 
 the  Doors    of  the    SanBiwi   Saji^torutji, 
 And  at  the  Fcaft  of  Tabernacies  each  w^ 
 to  cover  one  with  feveral  Sorts  of  Bran- 
 ches, for  which  the   Word  n^^   is  ufed^, 
 among  the   reft,    Neh.    viii.    ly  n^r^b^ 
 Brmiches  of  the  Olive,  and^p^  "^v^hyBran^ 
 does  of  the  Wood  of  Oil  as  deicriptive  P/iz/. 
 xlv.  8,  nou  lo^jejl  Righterjiifnef^  and  hatefi 
 lmquit%\  therefore  or  iecauje  yT\'m  G^.H^]^ 
 ■"The  Aleim    thy  Aleim    bdth  anohited  theB 
 with  the  Oil  of  GLadmfs  abo^s  thy  Fellows. 
 Pfal  kxxix.   2i,~JVith  the  Oil  of  thy 
 ■Holy  one^      Sometimes  it  i-s  called^  Ifa.  .%. 
 27.  the  Vifage    of  Oil     Ibid.   v.    i^  TIj£ 
 Horn  of  the  Siin  of  Oil     That  Prophet^ 
 perfonating  aaother^   was  anointed,  Jxi.  i. 
 and  ver  3,  to  give  Oil  of  Joy,     Luke  iv. 
 i8,  Chrijl  is  called  in  Hebrew,  and  faid,  a^ 
 the  Word  iignities   in  Greek^  to    be    t/je 
 Anointed.  Pfal.  ii.  2.  Dan,  Ix.  25,  26.  Jobia 
 io  41,  and  iv.   25.  PfaL  xlv.  j<.  Heb.  i.  9. 
 The  Church  is  anointed  by  the  Spirit  of 
 God^  2  Cor.  i,    21.     i  John    ii.   20,  2j^ 
 ■So  die    Members   are  called  Chrifriam^ 
 
 'and 
 
CCXVl       I  N  T  H  0  D  U  C  T  I  O  l!^, 
 
 and  Rom,  xi.  17;  the  true  Church  oftha 
 yews,  which  was  fed  from  the  Root  with 
 the  Light  and  Spirit  of  the  true  Effence, 
 is  reprefented  by  the  Stem  and  Branches 
 of  the  true  Olivc-Tree  ;  and  the  falfe 
 Church  of  the  Gentiles^  which  they 
 fuppofed  was  fed  from  the  Root  by  the 
 Light  and  Spirit  of  this  Machine,  and 
 fo  falfe  Effence,  is  reprefented  by  the  Stem 
 and  Branches  of  that  Tree  which  refem- 
 bles  the  OUve-Tree,  but  has  not  the  Oil. 
 So  Zach.  iv.  2.  And  I  fat  J,  I  have  looked^ 
 atrd  behold  a  Candle  ft  ick  of  Gold,  ■  with  a 
 Bowl  upon  the  '■Top  of  it^  and  his  feijen 
 Lamps  thereon,  and  fe^ve?:  Pipes  to  the  f even 
 Lamps  which  were  upon  the  Top  thereof 
 ylnd  two  Oiive  Trees  by  it,  one  upon  the 
 right  Side  of  the  Bowl,  and  the  other  upon 
 the  Ifjt  Side  thereof  —  Ver.  10.— -Thofe 
 feven,  they  are  the  Eyes  <?/' Jehovah,  which 
 7nm  to  and  fro  through  the  whole  Earth, 
 Then  anfwered  J,  and  [aid  unto  him.  What 
 are  (is  reprefented  by)  thefe  two  Olive- 
 Trees  upon  the  right  Side  of  the  Candlejiick^ 
 and  upon  the  left  Side  thereof  ?  And  I  an* 
 fwered  again,  and  /aid  unto  him^  What  be 
 thefe  two  Olive-Branches  which  through 
 (by  the  Hands  of)  the  two  golden  Pipes 
 empty  the  golden  Oil  out  of  the mf elves  ?  (or 
 empty  out   of  themfclves   Oil  into  the 
 
 Gold  J 
 
Introduction;     ccxvxi 
 
 Gold  ? )  Ver.  14.  ThenfaiJ  he^  thefe  two 
 •^^•;^^1  '^H  Sons  of  Oil,  (anointed  Ones) 
 ( Anointers)  reprefent  t2'>^^VTy  the  Support- 
 ers (the  Suftainers)  bv  ^ipon  (in)  \r\^  the 
 Lord^  the  Dominion,  the  Diredor  of  the 
 Motion  pNH  ^D  of  the  whole  Earth,  This 
 Syftcm  was  framed  to  fhew  the  refpedtive 
 Parts  of  the  Akim  to  Man  only,  in  this 
 Affair.  As  from  the  firft  Emblem  of  the 
 Effence  in  Trinity,  the  Light  in  Spirit  re- 
 turns to  the  Fire  at  the  Sun;  fo  here  the 
 Oil,  another  Emblem  of  the  Effence,  re- 
 turns from  the  two  Olive  Trees,  by  two 
 Branches,  through  two  Pipes,  to  the  Bowl 
 of  Oil,  and  fupports  or  fupplies  the  Oil  in 
 it,  which  fupports  the  feven  Eyes.  And 
 the  Word  inv  ufcd  for  Oil,  arid  with  a 
 Jod  prefixed  for  the  Perfons,  here  is  alfo 
 ufed  for  Light  5  nay.  Mid-day,  the  high- 
 ^ft  Degree  of  Light.  And  all  the  Worlds 
 Jews  and  Gentiles^  anointed  their  confe- 
 crated  Things,  and  their  Bodies.  Whether 
 the  Ufe  of  the  Fat  of  Beafts  among  thofe 
 we  call  the  favage  People,  be  to  the  fame 
 End,  or  from  the  Fat  of  Sacrifices,  I  (hall 
 not  determine,  Thefe  Things  are  repre- 
 fented  in  the  Revelations,  which  have  been 
 mifrepref^nted,  as  well  as  the  other  Books, 
 and  inUr  aL  contain  feveral  Reprefenta- 
 tions  cxpreffed  in  this  Manner,  by  Em- 
 blems- 
 
r^cx^riii     I  N  T  R  O  D  U  C  T  i  O  K. 
 
 "MeinS  of  what  was  then  paft,  viz.  the  Re- 
 -fignation  by  the  Trinity  of  the  Rule  of 
 -this  Syftem,  or  what  concerns  the  State  of 
 .Man,  to  the  Lamb  firft  in  Heaven,  where^ 
 as  ReVi  iii.  21.  the  Throne  of  God,  in  what 
 relates  to  before  or  after  this  Syftem,  and 
 the  Completion  of  the  Race  of  Man,  and 
 the  Throne  of  the  fecond*  Perfon,  Chriji^ 
 as  ruling,  during  this  Syftem,  and  after 
 wdth  them,  is  diftinguifhed  \  Then  a  Re- 
 prefentation  of  the  fecond,  and  as  one  may 
 fay,  the  AfTiftance  of  the  third  Perfon  up- 
 on the  Earth,  partly  in  the  Bodies  of  the 
 Apoftles,  Cifr.  and  partly  extra^  which 
 Tranflators  have  made  two  Saints,  fo  Mar- 
 tyrs ;  indeed  they  are  WitnefTes.  A  Saint 
 has  been  termed.  Rev,  i.  20.  a  Star ;  and 
 ibid,  a  Candleftick  is  conftrued  a  Church  ; 
 but  indeed,  it  is  as,  ibid,  ii.  15.  that  which 
 is  liable  to  be  removed.  In  Zachariat 
 thefe  two  poured  in  the  Oil  into  the 
 golden  Bov,rl,  which  fupplied  the  fcven 
 fcamps,  and  a  Saint  was  never  termed  an 
 Olive-Tree.  Bat  entring  into  a  further 
 Explanation  of^  the  Revelations  is  not  to  be 
 performed  in  the  Compafs  of  an  Intro- 
 du6tiom 
 
 "-I  have  already,  under  the  Word  ti^5^,  ci- 
 ted feveral  Texts  about  the  Prohibition  of 
 eating  Blood;  and  the  Reufon  affigned,  and 
 
 as 
 
Introduction^    ccxix 
 
 as  a  Skcramcnt  occafionally,  under  the  Ar- 
 ticle of  the  Tree  of  Good  and  Evil ;  the 
 Precepts  about  the  Ufage  of  it,  and  the 
 Proofs  about  the  Effeds  of  it,  typically, 
 and  really,  are  too  many  to  be  inferted 
 here.  It  appears  to  me,  that  the  princi- 
 pal Part  of  the  Inftitution  lay  emblemati- 
 cally in  fhedding  the  Blood  that  redeemed 
 the  Lives ;  the  furrendering  the  Body  to 
 Death,  redeemed  the  Body. 
 
 The  firft  Mention  of  Sacrifice  h  not 
 to  give  tis  an  Account  of  Sacrifice,  nor 
 how,   or  when  it  was  inftituted,   much 
 lefs  is  it  any  Evidence,   that  there  was 
 none  before;   but  is  occafionally  related 
 in  the  Hiftory  of  transferring  the  Senio- 
 rity,  and  fo  the  Parentage  oiChriJl  from 
 Cain  into  a  younger  Line,  which  was^  ab- 
 folutely  neceffary  to  be  known.     'Tis  plain 
 by  many  Texts,  that  the  Subftance  of  the 
 Things  committed  to  Writing,    was  in- 
 ftituted at  firft,  and  was  traditional,  'till 
 Writing,  as  Gen.  xviii.  19.     For  I  know 
 him  (Abraham)  that  he  ivill  command  hi$ 
 Children^  and  his  Houjfjold  after  him,  and 
 theyjhall  keep  -\^-\  the  Way  of  Jehovah,  to 
 do  Jujiice  and  Judgment,    xxvi.  5.  Becaufe 
 that  Abraham  obeyed  my  Foice,  and  kept 
 '^rr\r:itt;n  my  Charge,  ^mVD  my  Command' 
 ments,  ♦mpn  my  Statutes,  a^nd  >n1in  my 
 Vol.  IIL  f  L^, 
 
CCXX      In  T  R  O  D  U  C  T  I  O  N. 
 
 Law.    Exod.  xviii.  i6.     /  (Mofes)  makt 
 them  know   ^pH   the    Statutes   of  the   A- 
 leim,  a?td  vnnin"nK  his  Laws,    And  'tis 
 plain,  that  many  of  the  Forms  and  fmallcr 
 Things   were   not   at   laft  committed  to 
 Writing,    but,   as  they  term  it,    diredted 
 by  Mofes ^  and  continued  on  by  Traditi- 
 on.    If  any  one,  who  can,  will  examine 
 thefe  Words,  he  will  find  there  was  no- 
 thing in  the  Parts  of  the  Law,  which  was 
 then   all  traditional,  and  was  after,  Part 
 committed  to  Writing,  and  Part  continued 
 'by  Tradition,   but  what  is  expreffed   by 
 'thefe  Words,     He  tells  us,  Gen.  iv.  i.  that 
 Cain  and  Ahel  were   of  that   Age,  that 
 they  had  chofen   each   ari  Employment, 
 and  each   had   Produds  from  their  own 
 Stock  and  Labour,  Ver.  2.    The  Tranfla- 
 *tors,  in  this,  as  in  moft  others,  have  im-- 
 
 pofed  upon  us  ;*p  K^n  D^tD^  VP'-^  '•^^"'^  ^^^^ 
 tn  Procefs  of  I'ime  (Marg.  at  the  End  of 
 Days)  it  came  to  pafs  that  Cain  brought^ 
 &L\  The  firft  i  and  three  Words  is  an 
 entire  Sentence. —  And  it  was  (or  then 
 was)  the  End  of  the  Days. — And  the  next 
 begins  with  another  *),  and  Cdim  b?'ought . 
 ,^Tlns,  and  fuch  like  Expreflions  refer  ai- 
 rways, each  to  fome  flated  Time,  accord- 
 ing to  Times  or  Things  the  Author  is 
 fpeaking  of  >  often  to  a  Year,  fometiflies 
 
 to 
 
Introduction,    ccxxi 
 
 to  many,  as  Neh.  xiii.  6.  to  the  Time  pre- 
 difted  for  their  Delivery.  Here  he  refers 
 to  a  Time  of  Sacrificing,  which  is  at  the 
 End  of  a  Number  of  Days,  and  here  is 
 not  to  be  miftaken.  'Tis  Numb,  xxviii. 
 26.  After  your  Weeks,  So  Deuf,  xvi.  9. 
 As  this  was  the  firft  Period  of  Time  ap- 
 pointed, this  Word  is  become  the  Root 
 for  all  Periods,  and  ^^p,  which  I  take  to 
 be  of  the  fame  Root,  when  applied  to 
 Time  or  Seafon,  is  the  Time  of  Heat  or 
 Drynefs,  which  was  there  the  Harveft,  for 
 which  they  ufed  I^Vp,  Jer.  viii.  20.  n^Vp 
 theHarveJlispaJi ;  i^'^^)  the  Summer  is  ended. 
 There  is  a  Seafon  of  the  Year  in  each  Cli- 
 mate,when  young  Creatures  come  to  be  ufc- 
 ful,  and  Fruits  to  be  ripe,  and  fo  the  Time 
 of  firft  Fruits.  'Tis  plain  enough,  that  the 
 Ifraelifes  had  had  Liberty  to  obferve  Feafts 
 with  Sacrifices,  &c,  in  /Egypt,  and  at 
 laft  Were  denied  that  Liberty  ^  and  that 
 there  were  Priefts,  Exod,  xix.  22.  Let  the 
 '^'^)^T\yr\  Priejls  alfo  which  come  near  to 
 Jehovah,  fandiify  the??ifelves,  Verfe  24. 
 But  let  not  the  Priefts,  &c,  before  Aa^ 
 ron  v/2is  inftituted,  except  Aaro7f%  being 
 made  a  Prophet  to  Mofes,  {Exod.wii,  i.) 
 or  his  being  called  the  Levite^  {Exod.  iv. 
 14.)  implied,  that  he  was  a  Prieft  be* 
 fore,  or  that,  Ferfe  16.  Hejhall  be  to  thee 
 P  2  injlead 
 
ccxxii   Introduction. 
 
 injlead  of  a  Mouthy  inftitutcd  him.  The 
 firft  Fruits  were  mentioned  as  eftablifhed^ 
 Exod,  xxii.  29.  Thou  Jhalt  net  delay  to 
 offer  the  Jirji  of  thy  ripe  Fruits^  (Sc.  Ibid, 
 xxiii.  16.  xxxiv.  22.  *Tis  true,  they  to- 
 gether with  the  other  Feafts  and  Sacrifices 
 were  fufpcnded  during  the  Journey  of  the 
 People  of  Ifrael  through  the  Wildemefs, 
 when  they  had  no  Plantations,  and  perhaps 
 becaufc  of  their  Sacrifice  to  the  Calf,  Gfr. 
 and  all  who  had  fcen  fuch,  were  to  die  in 
 the  Wildemefs,  except  two  :  But  it  was 
 revived  Levit.  xxiii.  10.*—  When  ye  be  come 
 into  the  Land  which  I  give  unto  yoUy  and 
 J}:aU  reap  the  Harveji  thereof  then  yejhall 
 bring  a  Sheaf  (or  Handful)  of  the  firji 
 Fruits  of  ymr  Harvejl  ufito  the  Prieft : 
 and^^yr\  he  fiall  wave  the  Sheaf  before  Je- 
 hovah,  to  be  accepted  for  you  :  on  the  Mor^ 
 row  after  the  Sabbath  the  Priefi  Jhall  wave 
 it.  And  ye  Jhall  offer  that  Day  when  ye 
 wave  the  Sheaf  an  He-lamb  without  Blemijky 
 of  the  firji  Tear  rbvh  for  a  Burnt -Offering 
 unto  the  Lord,  And  the  Meat-Offering 
 thereof  Jhall  be  two  Tenth-Deals  <f  fine 
 Flour  mingled  with  Oil^  an  Offering  made 
 by  Fire  unto  the  Lord  for  a  Jweet  Savour  : 
 And  the  Drink-Offering  thereof  Jhall  be  qf 
 JVt?ie\  the  fourth  Part  of  an  Hin.  And 
 ye  Jhall  eat.  neither  Breads  nor  parched  Corn^ 
 
 nor 
 
Introduction,  ccxxiii 
 
 nor  green  Ears,  until  the  fdf-fame  Day^ 
 that  ye  have  brought,  an  Offering  unto  your 
 God  :  //  Jhall  be  a  Statute  for  ever,  &f.. 
 This  Lamb  or  Kid,  and  that  atthePaflbver, 
 renewed,  perhaps,  with  the  Addition  of 
 the  Feaft  of  unleavened  Bread,  aie,  at  the 
 fame  Time,  and  were  to  be  killed,  the  one 
 to  be  facrificed,  and  the  other  eaten  on  or 
 near  the  fame  Day ;  and  the  Feaft  of  un- 
 leavened Bread  begun  on  the  fame  Day, 
 and  laftcd  feven  Days,  Exod,  xii.  2.  This 
 Month  Jhall  be  unto  you  the  Beginniftg  of 
 Months:  It  Jhall  be  the  firjl  Month  of  the 
 Tear  to  you,  Verfe  3.  They  jlmll  take  to 
 them  every  Man  a  Lamb. —  5.  From  the 
 Sheep  orjrcm  the  Goats,  ^nd  ye  JJ:aU  keep 
 it  up  U7itil  the  fourteenth  Day  of  the  fame 
 Month  :  And  the  whole  Ajfembly  of  the 
 Congregation  of  Ifrael  Jlmll  kill  it  in  the 
 Eve?iing.  Exod.  xxiii.  14.  T^hree  Times 
 thou  fhalt  keep  a  Feaji  unto  me  in  the 
 Tear,  Thoujhalt  keep  the  FeaJi  of  unlea* 
 vened  Bread  :  Thou  Jhalt  eat  unleavened 
 Bread  feven  Days,  as  I  commanded  thee,  in 
 the  Time  appointed  of  the  Month  lONH 
 (Z.  P.  new  Fruits)  Jor  in  it  thou  camejt 
 out  of  Egypt.  And  the  FeaJl  of  Harvefl^ 
 the  firjl  Fruits  of  thy  Labours^  which  thou 
 ha/t  Jown  in  the  Field  :  And  the  Fea/i  of 
 'ingathering  which  is  in  JiKV  the  End  of 
 the  Tear^  when  thou  haji  gathered  in  thy 
 P  3  Labours 
 
ccxxiv  Introduction* 
 
 Labours  out  of  the  Field,  xxxlv.  i8.  ne 
 Feaji  of  unleavened  Bread  Jhalt  thou  keep  as 
 I  €0?nmanded  thee,  in  the  Time  of  the 
 Month  Abib  ;  for  in  the  Month  Abib  thou 
 cameji  out  from 'Egypt  22.  A72d  thou  Jhalt 
 obferve  the  FeaJi  of  Weeks,  of  the  firfi  Fruits 
 of  Wheat  Harvef,  and  the  FeaJi  of  Ingather- 
 ing rs^yprs  at  the  Tear's  End.  Deut.  xvi. 
 J  6.  Three  Times  in  a  Tear  fiall  all  thy 
 r  Males  appear  before  Jehovah  thy  Aleim, 
 in  the  Place  which  he  Jhall  chufe  :  Ft 
 the  Feafl  of  unleavened  Bread,  and  in  the 
 FeaJi  of  Weeks,  and  in  the  Feaji  of 
 Tabernacles,  Ibid.  2  Chron.  viii.  13. 
 If  ftriking  Blood  upon  the  two  Pofts 
 01  the  Doors,  was  inftituted  at  firft  ; 
 thence,  fo  much  about  the  Pofts  of  Doors 
 among  the  Heathens.  Levtt.  xxiii.  15, 
 A7id  ye  fhall  count  unto  you  front  the  Mor- 
 row after  the  Sabbath,  from  the  Day  that 
 ye  brought  the  Sheaf  of  the  Wave-Ofering  -^ 
 feven  Sabbaths  fhall  be  compleat :  Fven  urito 
 the  Morrow  after  thefeventh  Sabbath,  (ImII 
 ye  Jiumber fifty  Days,  aiid  ycfioall  offer,  ^c. 
 The  Time  mentioned  above  is  at  the  End  of 
 thefc  Days.  That  the  Pafchal  Lamb  was  ei- 
 ther in  lieu  of  that  Lamb  referred  to  as  an- 
 cient, ^^W.  xxii.  c.  xxiii.  c,  xxiv.  and 
 mentioned  Lev,  xxxiii.  10.  or  facrificed  at 
 
 the 
 
I  N  T  R  O  D  U  C  T  I  O  K.    GCXXV 
 
 ■the  fame  time,  appears  Deut.  xvi.  where  the 
 Month  Abib  is  mentioned,  and  not  the  four- 
 teenth Day,  but  the  fameDefcription  of  Sea- 
 fon  as  in  Lev,  xxiii.  &c,  which  was  fo  peri- 
 odical, that  it  might  be  kept  to  a  Day  :  As 
 Ver.  9.  Seve?i  IVeeks  fialt  thou  number 
 unto  thee :  Begin  to  number  the  [even  Weeks 
 from  fuch  time  as  thou  beginneji  to  put  the 
 Sickle  to  the  Corn,  And  thou  JJjalt  keep  the 
 Feaft  of  Weeks*,  which  would  fall  about  the 
 feventh  of  the  third  Month,  or  our  iW^j>\  This 
 was  allowing  a  fufficient  Time  for  reaping 
 and  gathering  in,  and  that  was  the  Time 
 of  facrificing  fome  of  them,  and  to  hold  a 
 Feaft  of  fome  of  the  reft ;  and  the  third 
 Feaft,  when  the  Fruit  of  the  Trees  was 
 alfo  gathered,  which  was  called  the  Feaft 
 cf  Tabernacles,  was  to  be  held  in  the  fe- 
 venth  Month,  which  they  make  our  Sep- 
 tember.  As  Lev,  xxiii.  24.  the  Memorial 
 of  blowing  with  Trumpets,  was  on  the 
 firft  Day ;  the  Day  of  Expiation,  the  tenth  j 
 and  the  Feaft  of  Tabernacles,  begun  the 
 hfteenth  Day  of  the  Month,  and  lafted  ksftvi 
 Days.  To  obierve  thefe,  doubtlefs,  were 
 thofe  Precepts  given,  mentioned  Gen,  xi. 
 I.  And  the  whole  Earth  was  of  r)£Dt2^ 
 nnjs?  one  Lipy  (one  Confeffion)  and  D^nll*! 
 OnnN"  the  fame  Rites  (the  fame  Laws) 
 P  4  becaufc 
 
ecxScvi- 1  N  T  R  O  B  tj  C  T  1  O  N. 
 
 btcauft   thoi^h     many    of   the    People 
 then    changed    their    Objct^    of  Wor- 
 fhip,  anti  fo  fome  time  before,   or  then, 
 their  inward    Sentiments  ^    yet  none    of 
 them,  "as   far  as  Evidence  on  cither   fide 
 fhews,  either  changed  the  outward  Form 
 of  Words,  or  Laws,  or  Services,  or  even 
 the  Times  j  and  becaufe  it  does  not  ap- 
 pear that  either  fide   obferved  any  other : 
 And   indeed,  tho'  the  Heathens   miftook 
 the  Objcft,    they  obferved   all   that  the 
 Jews  had  to  obferve,  without  ever  com- 
 mitting them  to  Writing  ;  other  than  em- 
 blematically, that   we   know  of;    which 
 perhaps,   ended  in  the  Confufion  of  their 
 Religion,  predifted  at  Babel,     Mgypt  was 
 a  Shadow  of  the  State  of  fallen  Man,  of  a 
 State  of  Slavery  to  a  foreign  Prince,  Deatij, 
 and  of  the  Soul  to  another  God  the  Ma- 
 chine, and  fo  the  Deyil  ;  and  the  Deli- 
 .  very  was  but  a  Shadow  of  the  Deliverance 
 -i)y  CJt//?  ;  and  the  Pafchal  Lamb  was  but 
 an  Emblem    of    that  Deliverance    from 
 Death   ia,  and  Slavery   by  going  out  of 
 Mgyft  ;  a  Shadow  of  the  firft  Lamb  fa- 
 criticcd  at  waving  the  Sheaf,  which  was  a 
 '  Shadow  of  the  Sacrifice  of  ^ejus  Chriji ;  and 
 •^  as  this  Deliverance  was  nearer  to  Senfe,    it 
 Was  made  ufe  of  for  a  Shadow  of  the  other, 
 and  therefore  celebrated  at  the  fame  time. 
 
 I 
 
iNTRODUCTiaN.    CCXXVxl 
 
 I  think  the  Meaning  of  the  References 
 to  bringing  them  out  oiMgypty  coUeaed» 
 is,  e.g.  as  if  God  had  faid.  The  Tradition 
 of  my  Creation  and  Formation  of  Matter, 
 is  called  in  Qucftion,  becaufc  the  Sabbath 
 which  was  inftitutcd  at  the  End  of  that 
 Formation  for  keeping  thofe  Adtions  ia 
 Memory,  has  been  neglefted,  or  by  Com- 
 pulfion  broken ;  you  have  feen  me  controul 
 every  Power  in  Nature,  and  fo  renew  that 
 Evidence,  and  that  of  my  Dominion  over 
 Matter,  and  thofe,  and  thefc  arc  recorded, 
 therefore  keep  the  Sabbath,  which  was 
 appointed  in  Memory  of  the  Formation 
 from  the  Dcmonftration  you  have  had,  and 
 Pofterity  will  have  not  only  by  Writing, 
 but  by  Tradition,  from  your  Evidence. 
 So  as  the  Crime  and  Forfeiture  of  the 
 firft  formed  Woman  and  Man  for  confiding 
 in  my  Agents,  and  the  Means  appointed 
 for  their  Redemption,  is  by  fome  ridiculed, 
 and  the  faeramental  Atonement  by  the 
 Blood  of  Beafts,  by  others  mifapply'd,  and 
 the  Services  in  Memory  of  the  real  Atone- 
 ment have  been  by  you  in  fome  mcafiwe, 
 during  your  Bondage,  negleded,  I  will 
 renew  that  Evidence.  The  Mgytians  have 
 been  guilty  of  the  fame  CrimCg  and 
 of     making    my    Agents    D^Tl^K    -^^Zf- 
 
 .' '     '  ■     .       ■     -•  ,  -   m-. 
 
€CXXviii    I  N  T  R  O  D  U  C  TI  O  NT. 
 
 ;im ;   therefore     I    (as    recorded    Exodm 
 
 xii.  12.)  will  n^jf    pafs   over  Egypt ^OLVidi 
 
 make    thofe  my    Agents  their  Aleim  (in 
 
 form  of  Peftilence)  deftroy  their  Firft-born^ 
 
 So  execute  Judgment ;  and  I  appoint  each 
 
 Family  of  you  inftead  of  your  Firft-bornj 
 
 to  kill  a  Lamb,  and  dafli  the  Blood  upon 
 
 the  Door-Pofts,  &c,   and  when  I   fee  the 
 
 jBlood,   I   in  Purfuance  of  the  Covenant 
 
 will  be   liDD  (as  you  take  this  Idea   from 
 
 difabled  Parts  of  Bodies)  kfne^  incapable 
 
 of  acting  againft   you,   fo  will  not  give 
 
 Power  to    the  Executioner   to  enter  and 
 
 deftroy  you   (as  exprefled  Exod,  xii.   13.) 
 
 and  you  fhail  keep  the  Memorial  of  the 
 
 Redemption  of  your  firft  Parents,  as  well 
 
 as  of  yourfelves,  from  this  new  Evidence. 
 
 And  as  I  have  covenanted  to  deliver  you 
 
 out  of  the  Power  of  Satan,  and  carry  you 
 
 into  the  celeftial  Canaan^  which   is  to  be 
 
 performed  at  Diftance  of  Time,    I,  as  an 
 
 .  Earneft  of  that,  will  not  only   lame   the 
 
 deftroy ing   Angel,   take  you   out  of  the 
 
 Hands  of  Egypt ^  but  carry   fuch  of  you 
 
 as  believe  me  to  be  your  Aleim^  into  the 
 
 terrcft.rial  Canaan. 
 
 I  fliall  venture  to  fuggeft,  that  the  Me- 
 morial of  blowing  with  Trumpets,  or  the 
 A<5tion  of  founding,  ^c.  v/hich  is  ex- 
 prefled by  the  Word  yn  or  yn  the  Word 
 
 ufed 
 
In  troduction.  ccxxix 
 
 ufcd  for  the  Tree,  as  it  happened,  of  Evil, 
 which  was  to  be  performed  before  the 
 Day  of  Expiation  and  Feaft  of  Taberna- 
 cles, was  to  make  a  publick  Acknowledg- 
 ment of  the  Crime  of  eating  the  Fruit  of 
 that  Tree,  and  its  Confequences.  The 
 Jews  have  told  us,  it  was  in  Memory  of 
 the  binding  of  IfaaCy  who  was  delivered, 
 and  the  Ram  facrificed  in  his  ftead.  That 
 was  indeed  a  Sort  of  Repetition  of  the 
 firft,  or  referring  to  Chriji;  but  this  was 
 of  that  when  the  iirfl,  and  fo  all  Men 
 were  bound  and  liable  to  Death,  which 
 was  to  be  acknowledged  before  they  made 
 this  Sacrifice  the  Emblem  of  the  great  one. 
 It  would  take  the  Compafs  of  a  Preface  to 
 fettle  the  Ideas  of  this  Word,  the  Diffe- 
 rence of  the  Inftruments,  and  of  the 
 Sounds,  in  Times  of  this  Acknowledg- 
 tnent,  and  thofe  of  Joy,  afterwards  in  the 
 Jubilee,  the  Recoveries  of  their  Eftates, 
 of  their  Liberties,  &c.  at  that  Time,  of 
 which  hereafter. 
 
 I  fhall  divide  Sacrifice  into  two  Parts ; 
 I  have  not  Room  to  branch  them  here.- 
 As  the  latter  Sacrifice  was  preferred,  I  fhall 
 prefer  it,  Firft,  for  the  Forfeiture  of  the 
 Life  of  Man  by  the  firft,  or  fucceffive 
 Sins  i  the  fccond,  for  Forfeiture  of  jida- 
 mah,  the  Matter  of  which  Man  is  made, 
 
 and 
 
€CXXX    I  N  T  R  O  D  U  C  T  I  O  K. 
 
 and  by  which  he  is  fupported,  in  Bcafts, 
 Birds,  Fi(h,  Fruit,  together  with  Watcr» 
 &c.  Indeed,  if  the  Body  of  Chriji  redeem-' 
 cd  all  other  Creatures  and  Fruits,  as  well  as 
 the  Body  of  Man,  then  might  Offerings  of 
 Fruits,  &c.  be  joined  in  the  Sacrament  of 
 that  of  Beafts.  The  firft  Sort  had  no 
 Place  before  the  Fall ;  the  outward  Adt 
 was  fhedding  the  Blood,  fo  killing  and  fa- 
 crificing  of  Creatures,  paying  Life,  Blood, 
 Subftance,  as  an  Acknowledgment  of  the 
 Forfeiture  of  Lives  at  firft,  and  of  daily 
 Forfeitures  fince,  as  a  Sacrament,  Memo- 
 rial, or  emblematical  Reprefentation  of 
 the  holy  Living  Blood,  and  Life  of  ChriJl^ 
 the  great  Sacrifice,  of  the  Satisfadtion  or 
 Atonement  by  ChriJl,  In  this  Senfe  Beaft 
 for  yi^Uy  Hebr.  x.  i.  For  the  Law  having 
 a  Shadow  of  good  Things  to  come^  not  the 
 very  Image  of  the  T'hings^  can  never  with 
 thofe  Sacrifices  which  they  offered  Tear 
 by  Year  continually y  make  the  Comers  there- 
 untoperfeB.  &  feq.  The  Peoples  Part  of 
 the  Covenant  is  exprefled,  PfaL  1.  5. 
 Gather  my  Saints  together  unto  me  ;  thofe 
 that  have  cut  off  a  Purifier,  (nn:i  ^H'ID) 
 with  me  by  Sacrifice,  finally,  Ifa,  xlii.  5. 
 xlix.  8.  And  I  will  give  thee  for  a  Purifier 
 (nnn)  of  the  People,  And  this,  as  other  out- 
 war4  A<Ss,  befidcs  its  being  the  Service  of 
 
 the 
 
iNTRODUCTlONi    CCXXXi 
 
 the  Body,  was  of  publick  Honour  to  God, 
 and  Service  to  other  Men.     The  inward 
 AOi  was   an  Acknowledgment   or  Con- 
 feflion,  that  there   was    an  Atonement  to 
 be  made,  and  this  Ad:  was  what  each  was 
 to   do  to   obtain  it  j  as  Prayer   was,  that 
 there  was  ah  Interceflion,  and  To  an  hu- 
 terceflbr,   neceiTary  to  obtain  a  Reconci- 
 hation.     Thle  Benefit  of  thefe  Adts  to  thofe 
 who  believed,  and  duly  offered  thofe  Sa- 
 crifices, whether  before  the  Law  was  writ- 
 ten or  after,  was  a  Sufpenfion,    or  per- 
 haps what  the  Apoftle  means  by    being 
 kept  in  Prifon,  'till  the  Satisfaction  fhould 
 be  paid,  and  then  they  were   perfeft   or 
 free,  though  not  releafed ;  and  theirs  be- 
 fore, as  the  Sacrament  of  Bread  and  Wine 
 is,    of    that    Satisfadlion     already    made; 
 till    all     be    accomplished.      We    ought 
 to      acknowledge,     in      commemorating 
 Chriji's  Sacrifice,  that  God  was  the  Crea- 
 ator  and  Producer  of  Man  ;  that  they  for- 
 feited the  Grant,  by  denying  the  Autho- 
 rity of  God ;  and  receiving  the  Sacrament 
 of  Body  and   Blood  is  an  Acknowledg- 
 ment that  our  Lives  were  forfeited,   and 
 were  to  be  redeemed  by  the  Death  of  the 
 Body  of  Chriji :  That  we  were  all  liable 
 to   the  Punilhmcnt,  that  he  (lands  in  o^r 
 ftead,  and  that  we  arc  ready  to  begin  a- 
 
 gain 
 
ccxxxii  IntroducTiok. 
 
 gain  upon  new  Terms.  We  (hall  adjourn 
 the  Confideration  of  Offering  by  Fire,  till 
 we  have  confidered  the  other  Part.  Whe- 
 ther that  for  which  God  regarded  Ahel 
 more  than  Cain^  was  from  the  Hearts  of 
 the  Parties,  or  from  the  Sorts  of  the  Sa- 
 crifice ;  whether  Cain  minded  nothing  but 
 the  Fruits  of  the  Earth,  and  Abel  had 
 Regard  to  a  higher  Objed ;  and  how  the 
 Refpe<Sl  was  fhewed  >  whether,  as  has  been 
 always  fuppofed  it  was,  by  accepting  it  by 
 Fire,  I  Ihall  refer.  But  I  think  the  Words 
 following  explain  upon  Cain's  looking 
 melancholy  in  the  Time  of  a  Feaft, 
 when  he  f]:iould  have  been  merry,  praifing, 
 and  perhaps  dancing.  God  fays.  Gen.  iv. 
 6,  7.  Why  art  thou  ijuroth  f  And  why  is 
 thy  Countenance  fallen  ?  If  thou  dojl  well, 
 f  mil  not  thou  have  the  Dignity  ?  And  if  thou 
 doft  not  welly  Sin  lieth  at  the  Door :  And 
 unto  thee  inpwn  his  Deftre,  and  thoufbalt 
 rule  over  him.  No  other  Sort  of  doing  well, 
 but  Regard  to  that  Sacrifice,  could  take 
 the  original  Sin  from  Cain's  Door.  The 
 Occafion  of  his  Sorrow,  was  like  that  of 
 Efau  s  he  had  forfeited  his  Birth-right,  but 
 was  ilill  upon  his  good  Behaviour  to 
 be  reinftated,  and  to  have  Abel  made  de- 
 pendant upon  him  ^  and  the  Word  Kfi^^ 
 be  accepted  was  to   be  reftored   to    that 
 
 high 
 
I  N  T  It  O  D  U  C  T  t  0  N.  CCXXXm 
 
 high  Dignity  of  being  the  Father  of  the 
 Seed,    which    Geti,   xxiii.    6.    they    call 
 Pri?2ce  of  the  Aleim^  and  fo  chief  Prieft,  the 
 Perfon  from  whom  God  would  accept  the 
 .Sacrifice  ;  and  by  accepting  it   from  Abel,, 
 had  for  that  Time  inftituted  him  :  And  if 
 Cain  ihould  be  reftored,  with  Refped:  to 
 AbeH  Dependance,  expreffed  by  the  Words, 
 And  to  thee  jhall  he  his  De/ire^    the  fame 
 Word  as  ufed   for  Eve'^   Defire   towards 
 her  Hufband,    as  they  have  been  under- 
 flood,  one  or  both,  is  a  filthy  Tranflation. 
 Eve's  Dcfire  was  to  get  Seed  from  Adam^ 
 to  have  one   who    might  have   Seed,  to 
 fave  her  and  her  Race :  And  fo  was  Abei% 
 on  that  Condition,  to  be  towards  his  el- 
 der Brother   Cain   to   the  Seed   expcded 
 from  him  5  and  each    in  Right  of  having 
 that  Seed  in  him,  was  to  rule.     And  it  ap- 
 pears that  ^^^/ offered,  ver.  4.  ri'i^lDIlD  of 
 the  Firji'lings  i^Kl^    of  his  Flock  (Marg. 
 Sheep  or  Goats)  and  [H^l^nD  of  the  Fat 
 therecf.     This  was  a  Sacrifice  of  the  Firft- 
 born  of  his  Flock,  which  may  well  be  con-- 
 ftrued  of  Calves,  Lambs,  Kids,  the  common 
 Creatures  for  Sacrifice.     This  was  renewed 
 and  recorded,  Exod.  xiii.    12.   xxii.    29. 
 xxxiv.   19.  And  the  Firft-born   of  Man 
 was  to  be  redeemed  by   Beafts,    which 
 was  an    Acknowledgment    and  Memo- 
 4  rial 
 
cexxxiv   Introductioti. 
 
 rial  that  a  Firft-born  was  to  he  given  ^ 
 Thofe  in  Egypt  who  had  ncgledlcd  the 
 Performance  of  this  Law,  were  deftroy- 
 ed ;  and  the  Deliverance  from  Egypt 
 is  added  to  enforce  this,  aS  it  is  to  all 
 others ;  burning  the  Fat  was  renewed, 
 Exod,  xix.  13.  and  forbid  to  be  eaten, 
 even  that  in  Creatures  which  were  found 
 dead,  Lev.  vii.  24.  This  Sort  of  Sacri- 
 fice, much  more  the  chief  of  them,  of 
 which  the  Lamb  at  waving  the  Sheaf 
 was  firft,  was  n©t  for  the  Fruits  or  Pro- 
 duds  of  the  Earth,  or  for  Brutes,  but  for 
 rsbv ;  it  was  a  Sacrament,  as  an  Atone- 
 ment for  Sin,  and  could  neither  naturally 
 nor  lawfully  be  inftituted  by  Man.  This 
 procured  a  Breath,  a  Space  of  nii  Quict- 
 nefs,  a  Ceflation  from  Puni(hment,  not 
 a  Peace.  Gen.  viii.  21 .  A  Savour  of  Refi. 
 It  appears  the  Apoflates  made  this  Sort  of 
 Offering,  Ezek,  vi.  13.  xvi.  19.  xx.  28. 
 A  Savour  of  Rejl  to  all  their  Idols,  When 
 God  ftruck  a  Covenant  with  Abraham^  he 
 ordered  him  to  take  an  Heifer,  a  She-Goat, 
 and  a  Ram,  each  of  three  Years  old,  and 
 a  Turtle  Dove,  and  a  young  Eagle,  and 
 to  divide  the  firft  three.  Gen,  xv.  9.  And 
 God  pafTed  between  the  Parts  of  them  in 
 Form  of  Fire,  Gfc.  and  iiidyXiii,  i8.  A- 
 brahum  built  an  Altar  j  what  he  offered, 
 
 appears 
 
I  N  T  R  b  D  U  C  T  I  O  N.    CCXXXV 
 
 appears  hot.  But  chap,  xxii.  he  was  to 
 offer  his  Son  for  an  rhVy  and  no  doubt  he 
 thought  this  was  to  have  been  the  great 
 Atonement  he  expedled.  The  Words  of 
 Ifaac  make  the  Matter  yet  more  plain  that 
 it  had  been  cuftomary  to  offer  T\t^T\  a 
 Lamb  for  an  vhv  Holocauji  y  that  was  to 
 be  continued.  There  was  h'^^  another  Word 
 for  the  fame  Creature,  at  a  different  Age, 
 a  Ram  appointed  in  his  Stead  3  then  that 
 was  an  Emblem  of  him  who  was  to  have 
 been,  and  who  was  to  be  offered.  So 
 from  the  Fall  at  inftituting  this  Creature, 
 a  Reprefentative  of  the  great  Atonement, 
 it,  as  feveral  others,  by  the  fame  Means^ 
 became  facred  to  Abraham'^  Line,  and 
 ihe  Lines  of  all  others,  and  was  to  all  the 
 Heathens  an  Objedt  of  Worfliip  ;  nay, 
 was  flamped  upon  the  eldeil  Coins,  called 
 in  Scripture  COfct^p,  and  the  fame  Word  in 
 Scripture  is  ufed  for  the  Names  of  what 
 it  reprefents,  as  "Truthy  PetJ'e^ion^  &c. 
 and  io  it  was  upon  the  Coins  among  the 
 Heathens,  and  is  found  in  the  moft  an- 
 cient Monuments  :  Nay,  even  its  Horns, ' 
 Skin,  ^c.  became  facred  to  all.  As  the 
 Lamb  was  among  young  Beafts,  fo  the 
 young  \V  Dove,  or  ID  Turtle,  were  a- 
 mong  Birds;  which  was  in  Cafe  of  Pover- 
 tv  renewed,  inftcad  of  a  Lamb,  Lev.  v.  7. 
 '  Vol.  Ill,  Q  Jnd 
 
CGXXXvi    iNTRODUCflONi 
 
 j^nd  if  he  be  not  able   to   bring  a  Lamby 
 then  he  fJ:all  luring  for  his  Trefpafs  that  he 
 hath  committed^  two  T'urtle  DoveSy  or  two 
 young  PigeonSy    unto    the   Lordy    one  for 
 a  Sin-Offeringy  and  the  other  for  a  Burrit- 
 Offeringy  &c.     Hence   the  Turtle  at  the 
 Covenant  with  Abraham ;  hence    a  Re- 
 prefentation   of    Chrijl    by    the    Turtle, 
 PfaL  Ixxiv.  19.  and  by  Turtles  and  Doves 
 in  the   Canticles.      Hence   the   Shape   of 
 the  Dove  aflumed.  Mat.  iii.  16.  and  thence 
 the  Simplicity  of  the  Dove.     Hence  from 
 the  Beginning  of  the  Heathens,  the  Turtle 
 and  Dove  were  facred  in  all  tlieir  Nations, 
 which  appears  by  the  Remains  of  the  Hea- 
 thens^ as  above.     And  the  young  ^t;i  Ea- 
 gky  which  you  will  fee  was  an  Emblem 
 of  the  Spirit  in  the  Chenihimy    and  order- 
 ed to  be  one  of  the  Covenant,  was  facred 
 to  all,  and  worfliipped  in  many  Heathen 
 Nations,  which  appears  as    above.     And 
 as   a  further  Mark  of  Compaffion  to  the 
 Poor,  where  one  was  neither  able  to  bring 
 a   Lamb,    nor  two  young  Turtle  Doves, 
 nor  two  young  Pigeons,  Lev.  v.  1 1.    Then 
 he  thatfmneth  fall  bring  for  his  Offering 
 the  tenth  Fart  cf  an  Ephab  of  f  fie  Flour 
 for  a  Sin-Offeringy  &c.     Hence  among  the 
 Heathen,   Kars  of  Corn,  perhaps  Wheat, 
 were   ilicred,    which  appears,  as   above ; 
 
 and 
 
Introduction,  ccxxxvu 
 
 iand  I  humbly  fuppcfe,  the  Bread  was 
 continued  as  a  Reprefentation  of  Cbrijl's 
 Body,  for  all,  Rich  and  Poor,  and  perhaps 
 WinCj  fit)m  the  Drink-Offering.  In- 
 deed Wheat-Ears  were  facred  upon  Part 
 of  thofe  in  the  Sheaf,  or  otliers,  at  that 
 Time  being  beaten,  the  Corn  dried  at  the 
 Fire,  and  offered  as  a  Meat-Offering,  men- 
 tioned Lev,  ii.  14.  The  Applications  of 
 the  Word  rhv  are  too  many  to  be  cited; 
 But  Ezek.  xlvii.  12. — His  Branch  or  Leaf 
 jloall  not  fall — and  ^rbv  his  Branch  for 
 n^l^in  Healings  or  Medicine.  So  the  great 
 Holocauji  was  to  be  T\bv  ^  Branch,  a  Shoot^ 
 And  a  Branch  was  to  heal^  to  be  Raphael  i 
 jfo  John  i.  32.  a  Dove  fhewed  Chrtji  the 
 T\bv  the  Branch  mentioned  Ej2:r/^.  xlvii.  12; 
 and  John  i.  29.  fhewed  the  Lamb^  the 
 rhv  Holocaufty  which  taketh  away  the  Sins 
 ^fthe  World. 
 
 The  fecond  Sort  of  Sacrifice  which  was 
 J^aid  by  Cain^  the  firll:  Fruits,  or  Part  of 
 the  Crop  of  Vegetables,  which  appears 
 here  to  have  been  inftituted  and  recorded 
 at  the  fame  Time  and  Place,  as  thofe  of 
 Creatures  were,  might,  as  I  hinted  in  the 
 Introdudion  to  the  fecond  Part  of  Mofes's 
 Principia,  have  been  appointed  as  a  pro- 
 per Acknowledgment  or  Quit-rent,  even 
 before  the  Fall,  and  the  firft  Fruits  of  ithe 
 Q^  Crea- 
 
ccxxxviii  Introduction, 
 
 Creatures  alfo,  for 'the  Fruits  and  Crea- 
 tures they  received  ;  much  more  Occafiori 
 was  there  after  the  Fall.     It   is  true,   if  it 
 had  not  been  appointed,  it  may  be  faid,  as 
 I  hinted,  to  be  natural,    for  Man,    after 
 fuch  an  Offence,  to  have  made  fome  Ten- 
 der, fome  Acknowledgment,  asof  thefirft 
 Fruits    of  the  Earth,  or  &c,  that  would 
 have  been  an  aftual  Confeffion  that  they 
 received  the  Thanks  from  God,  and  aftu- 
 ally  thanking   him  either   upon  the   firft 
 Grant,  or  upon  the  Forfeiture  and   new 
 Grant.     Nay,  it  feems,  as  I  faid,  if  it  had 
 not  been  appointed,  to  be  as  natural  as  it  is 
 for  us   to  fay  Grace  before  Meat.     But  it 
 is  not  fo  clear  why   they  fliould  offer  by 
 Fire,  Light,  or  Spirit.     If  before  the  Fall 
 they  were  fuppofed  to  do  it  of  themfelves,- 
 they  muft  be  fuppofed  to  know  that  the 
 folid  Fruits   or   Creatures    which    would 
 burn,  the  Fluids  which  would  burn,  and 
 alfo  the  Fluids  which    would   not   burn,' 
 which  all  were  for  the  Food  or  other  Ne- 
 ceflaries  of  Life,  came   from    God,    and 
 were  raifed  and  formed  by   the  Adtion  of 
 the  Air,  fupported  by  the  A6lion  of  Fire, 
 &c,  and  therefore  they  returned  Acknow- 
 ledgments to  God  for  giving  them  by  his 
 Agents,  or  Servants,  the  Flaiids  they  re- 
 ceived the  whole  from,  of  fuch  as  would 
 
 burn. 
 
Introduction,   qcxxxix 
 
 burn,  by  Fire  ;  of  fuch  as  would  not  burn, 
 by  pouring  them  out  in  the  Air,  and  let- 
 ting the  Air  take  them  up  by  Degrees ;  and 
 fo  took  the  Air  for  Diftributer  and  Recei- 
 ver. But  if  they  had  facrificed  of  their 
 own  Accord  before  the  Fall,  it  would  be 
 much  fafer  to  fuppofe,  what  will  be  prov- 
 ed, that  at  firft  they  knew  by  Revelation 
 by  Words,  Emblems,  or  otherwife,  that 
 the  Heavens  were  a  Reprefentation  of  the 
 Trinity,  and  as  fuch  offered  by  them.  But 
 the  Cafe  was  much  otherwife,  when  Man, 
 by  fuppofing  incommunicable  Powers,  as 
 before  ftated,  in  Fire,  &c.  had  fallen.  It 
 would  have  been  the  moft  unnatural  Way 
 in  the  World  for  Man,  who  intended  to 
 pay  an  Acknowledgment  in  Kind  to  God, 
 to  deliver  the  Things  to  Fire,  ^c.  whom 
 the  Devil  and  he  had  made  the  Rival  of 
 God;  audit  would  have  made  the  Matter 
 ftill  worfe,  for  Fire  to  have  defcended  and 
 burnt  the  Sacrifice,  5ut  if  God  appoint- 
 ed  it,  and  that  it  was  to  be  a  Proof  that 
 Fire  obeyed  him,  and  offered  Sacrifice  to 
 him  ;  or  when  he  pleafed  to  give  fuper- 
 natural  Evidence  of  accepting  the  Sacri- 
 fice, by  fending  the  Fire  to  do  him  Ho- 
 nour ;  then,  indeed,  it  was  a  reafonable 
 Service,  and  the  Law  was  holy,  and  joft, 
 and  good.  Hence  Gal.  iii,  24.  H'berefore 
 0^3  the 
 
CCxl       fNTRODUCTION. 
 
 the  Law  was^our  School-majier^  to  bring 
 us  unto  Chrijly  &c.  And  as  thofe  who,, 
 preferved  that  Knowledge  of  the  State  of 
 Grace,  which  was  reveakd,  or  had  it  re- 
 r.ewed  afterwards,  paid  proper  Sacrifices, 
 as  a  Sacrament,  a  Memorial  of  Atone- 
 ment to  that  Perfon  who  is  reprefented  by 
 Fire,  as  the  Avenger  through  Fire,  alfo 
 acknowledged  Fire  a  Servant :  So  thofe 
 who  neglected  Revelation,  and  fo  forgot 
 this  Knowledge,  though  they  paid  all  the 
 Sorts  of  this  Sacrifice,  and  though  from 
 the  firft,  for  a  long  Time  they  feemed  to 
 have  fome  Notion  of  the  End,  yet  at  lail 
 I  think  they  paid  them  to  the  Reprefen-r 
 tation.  Deputies,  and  Servants,  the  Air$ 
 by  Fire,  ^c,  and  looked  no  further.  And 
 though  only  one  Seafon,  or  only  the  Feafl; 
 of  Days  or  Weeks  be  mentioned,  yet  that 
 by  mentioning  the  End  of  the  Days  being 
 come,  alfo  implies  the  Time  of  the  Be- 
 ginning of  thofe  Days,  the  waving  of  the 
 Sheaf  of  Firft-fruits,  ofi'ering  the  Lamb, 
 ^c,  renewed  and  recorded  Lev.  %%\\\.  lo, 
 1 1,  ^c.  which  was  to  be  done  the  Morn- 
 ing after  the  Sabbath  ^  which  fliews  the 
 Sabbath  was  then  fettled.  Cain  and  Abel 
 cjuld  not  offer  the  Firft-fruits  of  their 
 Flocks  or  Fields,  till  the  Sheaf  was  waved, 
 tiie  Lamb,   tjc.  offered  5    nor  wave   tHe 
 
 Sheaf^ 
 
Introduction,     ccxli 
 
 Sheaf,  till  after  a  Sabbath  ;  nay,  though 
 the  lirft  three  of  the  ten  Commandments 
 were  occafional,  or  might  or  might  not 
 be  new,  the  fourth  was  not,  but  was  a 
 Memento^  referring  to  a  Thing  known,  a 
 former  Law.  So  two  of  the  Feafts  appear 
 to  be  antient,  and  though  the  third  be  not 
 otherwife  mentioned  than  by  being  inclu- 
 ded in  the  pirfl-fruits  before  the  Renewal, 
 yet  as  the  Crime  was  perpetrated  by  fup- 
 pofing  the  Powers  in,  and  eating  the  Fruit 
 of  a  Tree,  it  feern.s  very  reafonable  that 
 when  Man  was  reconciled,  there  fhould 
 have  been  fome  Appointment  for  him,  fach 
 ^s  the  Forms  hereafter  mentioned,  to  ac- 
 knowledge that  the  Trees  and  Fruit  were 
 produced  by  the  Power  of  God's  Agents, 
 and  that  fuch  Reconciliation  and  Protec- 
 tion fliould  be  emblematically  reprefented 
 by  Branches  of  the  Trees,  which  reprefent- 
 ed fuch  Attributes  in  the  Effence.  The 
 Church  then  had  no  other  Records  but 
 Tradition,  this  emblematical  Way  of  A- 
 tonement,  and  after  that  exprefling  their 
 Joy  in  fuch  Adlions  as  were  appointed,  a^id 
 poiTefTing  themfelves  of  the  Emblems  which 
 were  Pledges  to  fecure  what  they  repre- 
 fented here,  and  hereafter.  I  have  plac- 
 ed thefe  three  Feafts,  as  the  modern 
 Jews  place  them  in  one  of  their  Calendars. 
 Q4  As 
 
ccxlii      Introduction. 
 
 As  there  are  many  different  Opinions  about 
 the  Species,  Order,  nay  Number  of  their 
 Months,  and  fo  of  the  Times  of  their  Feafts^, 
 I  pretend  not  to  be  anfwerable  for  this. 
 iBut  to  return  to  the  Point.  It  appears  by 
 the  Praftice  of  *  Deferters,  between  the 
 Beginning  and  the  Time  of  the  written 
 Law,  and  by  the  Renewal  of  the  Law^ 
 that  befides  facrificing  by  Fire,  and  ac- 
 knowledging by  bringing  the  Fruits,  Crea-- 
 tures,  &c,  that  God  was  the  Author  of 
 thofe  Powers  in  the  Air,  which  produced 
 and  formed  thofe  Fruits  and  Creatures, 
 there  were  feveral  Forms  previoufly  an- 
 nexedj  whereby  they  acknowledged  God 
 to  be  the  Author  of  that  Matter,  and  of 
 its  Motions  outward  and  inward,  from  the 
 Center  to  and  from  every  Point  of  the  Cir- 
 cumference ^  and  to  have  the  Command 
 of  the  other  particular  Powers,  Operations, 
 or  Effects,  of  the  Fire  or  Air,  in  this  Sy- 
 ftem.  I  have  mentioned  one,  viz»  the 
 Heave  Offering,  in  the  fecond  Part  of 
 Mofes's  Principiay  p.  3 17.  I  iball  mention 
 two  others  here,  viz.  firft,  that  before  us, 
 Lev.  xxiii.  1 1  t]»jn  he  {hal{  wave  M.  ^\i 
 **  Elevation,  Stillation,  to  agitate  every 
 way.  C.  To  agitate.  Wave,  fee.  a  certain 
 Sacrifice  towards  every  Part,  towards  the 
 Eaft,  Weft,  South,  and  North  5  to  flievf 
 
 that 
 
In  troductiqn.  ccxliii 
 
 that  Sacrifices  ought  to  he  offered  in  the 
 four  Parts  of  the  World  to  the  Glory  of 
 God  ;  as  the  old  Heb.  Menach,  6i,  62.  P. 
 Agitation,  Waving  and  particularly  a  fort 
 of  Ceremony  in  Sacrifices  in  which,  as  is 
 juft  faid,  the  Thing  was  lifted  up  on  high, 
 fo  that  it  might  be  waved  towards  every 
 Part  of  the  World.  C,  Cyr,  to  be  incur- 
 ved^  bent,  inclined,  to  aifent  by  Sign,  to 
 nod,  beckon,  Arab,  an  Idol — a  certain 
 Town  in  Mgypt"'  We  find  a  Kingdom 
 named  by  the  compound  Name  of  this 
 Acftion,  'Jof,  xi.  2.  xii.  23.  i  Reg/w,  11. 
 ^K1  TiD^  S,  places  INH  under  the  Root  in 
 and  makes  it  Ar,  and  to  lignify  a  Circle^ 
 fo  the  Mover  in  a  Circle.  The  Word  fj^i 
 joined  to  a  Place,  a  Center  from  whence 
 they  go  out  and  com.e  in,  may  be  a  Province, 
 as  it  is  when  applied  to  Jerufalemy  as  the 
 Church  'y  but  here  it  is  part  of  a  proper 
 Name,  and  fo  it  is  in  Mgyft^  'Jer,  ii.  16. 
 xliv.  I.  xlvi.  14.  to  be  made  defolate,  ver. 
 19.  This  Motion  was  to  be  given  to  the 
 Gold,  the  Brafs,  the  Sheaf,  the  Oil,  the 
 Bread,  the  Lamb,  and  the  Parts  of  Crea- 
 tures offered  to  God  in  his  Tabernacle  or 
 Temple,  which  we  tranflate  wave^  and  was 
 an  Acflion  of  attributing  the  Motions  per- 
 formed by  thefe  Agents  or  Powers,  to  God. 
 There  are  feveral  other  Precepts  about  it : 
 
 It 
 
cclxiv  Introducti  on. 
 
 It  was  alfo  ufed  for  the  Motion  of  the 
 Hand,  and  fo  acknowledging  that  God's 
 Hands  reach  every  Way,  and  to  every 
 Place.  So  2  Reg.  v.  iz.  Naaman  was 
 wroth  becaufe  Ell(l:a  did  not  ufe  this  Mo- 
 tion, as  it  is  plain  he  muft  know  others 
 had  done,  as  we  render  it,  llrike  his  Hand 
 over  the  Place,,  and  recover  the  Leper, 
 and,  as  aforefaid,  Jer.  xlvi.  Nopb  in  Mgyt.^ 
 where  it  is  like  there  was  a  Temple  to 
 thefe  Powers,  with  this  Attribute  and  thcfe 
 Services,  was  threatned  to  be  deftroyed. 
 The  fccond  was  dancing  in  Circles,  by 
 the  Word  :}»n  as  I  have  fliewed  it  fignifies 
 in  the  fecond  Part  of  Mofes's  Principia^ 
 p.  258.  was  renewed  in  thisFeaft,  I^eut. 
 xvi.  16.  which  was  what  Mofes.  demanded 
 Liberty  of  Fharaob  to  do,  Exod,  v.  i,, 
 which  was  alfo  attributing  the  circular 
 Motion  of  the  Orbs  to  God,  and  a  Proof 
 of  the  Antiquity  of  this  Feafl  y  becaufe 
 all  Nations  had  this  Service,  and  it  was 
 fo  annexed  to  every  Feaft,  that  it  is  ufed 
 for  the  whole  Service  of  a  Feaft.  And 
 one  may  fuppofe,  that  at  firft  in  thank- 
 ing God,  the  Agents,  Powers,  or  Effects, 
 might  be  named,  and  though  fome  fell 
 away,  or  left  God,  and  regarded  Senfe, 
 they  retained  the  Names  of  the  Agents, 
 ^c.  on  both  Sides,  and   in  re-eftabli(liing 
 
 the 
 
Introduction,    ccxlv 
 
 the  Services,  they  are  reclaimed  by  Name; 
 Thefe  Feafls,  and  the  Numbers  and  Sorts 
 of  each  Sacrifice,  every  Day,  are  enume- 
 rated Numb,  xxviii.  and  xxix.  and  I  think 
 it  feems  by  the  Words  of  God,  'Jer,  vii. 
 22.  For  I  /pake  72ct  unto  your  Fathers^  nor 
 commanded  them^  in  the  Day  that  I  brought 
 them  out  of  the  Land  (^T  Egypt,  concerning 
 Burnt-Offerings^  or  Sacrifices^  &c.  That 
 he  did  not  intend  to  have  loaded  them 
 with  Cerernonies,  or  have  required  fuch 
 a  Number  of  Sacrifices,  as  aforelaid,  though 
 fome  were  appointed,  and  perhaps  with 
 only  thofe,  if  they  had  been  obedient,  and 
 had  not  finned  in  the  Affair  of  the  Calf. 
 In  this  Senfe  GaL  iii.  19.  the  Law  ir^i  ^^- 
 ded^  becaufe  cf'TranfgreJJions,  till  the  Seed 
 Jhould  come  -,  but  whether  this  refers  to 
 this  Rc-eftablifhment  or  Addition,  or  alfa 
 to  the  firft,  I  think  now  admits  of  no 
 Difpute. 
 
 But  fuppofing  Adam  and  Eve  to  have 
 believed  and  performed  the  outward  Part, 
 and  eat  of  the  Sacrament ;  then  to  return 
 to  the  Text,  Ver.  21.  we  find  they  were 
 not  to  clothe  themfelves,  to  hide  this 
 Nakednefs,  but  the  Aleim  was  pleafed  to 
 do  it  for  them  ;  as  Ezek.  xvi.  9.  Hof,  ii. 
 9.  /  have  covered  thy  Nakednefs,  It  was 
 not  to  be  Matter  of  their  applying,  but  of 
 
 God^s 
 
ccxlvi    Introduction. 
 
 (Sod's  appointing.  This  was  an  Aft  which 
 was  done  at  once  for  them  and  all  their 
 believing  Iffiie.  This  is  what  God  did 
 not  repeat  to  them,  nor  their  Iffue  5  nor 
 was  it  that  we  know  of,  any  way  to  be 
 imitated  by  one  of  them  to  another ;  nor 
 do  we  hear  any  more  of  any  Precept  a- 
 bout  clothing,  till  we  come  to  the  High- 
 Prieft.  It  was  not  to  be  done  really  at 
 prefent,  but  emblematically  ^  not  with  the 
 covering  of  the  real  Sacrifice,  but  with  the 
 covering  of  it,  which  was  the  Shadow  of 
 that,  the  Skin  of  the  Vifl:im,  which,  as 
 one  may  fay,  had  undergone  the  Sen- 
 tence prefcribed  in  this  Covenant  for 
 them,  and  was  the  Sacrament  of  that 
 Sacrifice,    and    this    of  that    mentioned 
 
 Ifa,  Ixi.   10. He    hath   clothed    me 
 
 with  the  Garments  of  Salvation^  he  hath 
 covered  me  with  the  Robe  of  Righteouf- 
 nefs^  as  a  Bridegroom  decketh  himfelf 
 with  Ornament Sy  as  a  Bride  adorneth  herfelf 
 with  Jewels,  They  were  only  then  to  be 
 covered  with  the  Skin,  and  fprinkled  with 
 the  Blood,  not  to  have  the  Offence  of  the 
 Nakednefs  taken  away  :  not  to  have  the 
 Stain  wafhcd  off  by  the  Blood  ;  nay,  even 
 not  to  partake  of  the  principal  Part  of  the 
 Sacrament  ^  to  eat  of  the  Flefh  of  the  Sa- 
 2  crificc, 
 
iNTROOtJCtlON.      €Cxlvii 
 
 trifice,  but  not  to  drink  of  the  Blood.  In- 
 deed Gen.  xxvii.  yacob  covered  his  Hands, 
 &c,  with  Skin,  and  in  his  own  Right  per- 
 fonated  his  elder  Brother,  to  obtain  the 
 Bleffing.  And  Exod.  xxxi.  19.  the  Ta- 
 bernacle was  covered  with  Skins.  Lev. 
 xvi.  4.  the  Prieft  was  covered  with  a  Coat 
 of  Line  of  Holinefs,  when  he  went  into 
 the  SanBum  SanBonim,  So  Coat  of  Juftice-^ 
 and  Ifa.  xxii.  21.  Chriji^  by  the  Name  of 
 Eliakim^  was  to  be  endowed  with  •fllD 
 the  Coat  of  one  in  Power.  The  Word 
 wdh  to  clothe  with,  is  applied  not  only 
 to  this  and  other  Emblems,  but  to  the 
 Spirit.  I  Par.  xii.  18,  to  the  Spirit  of 
 Jehovah  5  Jud.  vi.  34.  to  the  Spirit  of 
 Aleim  :  2  Par,  xxiv.  20.  So  in  fundrv 
 Places  to  Juftice,  Righteoufnefs,  Salvation^ 
 ^c.  and  Apoc.  iii.  7. —  A?2d  hiowtji  7iot 
 that  thou  art  naked,  I  coimfel  thee  to  buy- 
 of  me — %vhite  Raiment  that  thou  ?naye[i  be 
 clothed  5  and  that  the  Shame  of  thy  Naked- 
 nefs  do  not  appear  The  Heathens  wor- 
 shipped in  Sheep  Skins,  and  Goat  Skins ;, 
 and  I  find  one  Inftance  of  Imitation  cited 
 Curtius  deliortis^  p.  89.  "  Pofidiusin  A* 
 rabia — For  a  Man  and  his  Wife  appointed 
 by  their  Family,  prefide  over  the  Grove,  both 
 clothed  with  Skins  and  living  upon  Dates,'' 
 There  is  feme  Tree  made  aReprefentation 
 
 of 
 
fecxlviii  Introductiqn. 
 
 of  this  Condition  of  Nak<^dnefs,bythc  fame 
 Word  OTW  pl.  V^'^y  Chefnuts,  V.  PlaneSy 
 S.Firrs,''  and  fomethingis  referred  to  Ezck. 
 xxxi.  8.  The  Chefnut  Trees  are  not  like  his 
 Branches.  I  find  among  the  facred  Rites 
 of  the  Heathens,  they  crowned  fome  Tree 
 with  Skins.  Apuleius  makes  it  ^'  FaguSy 
 the  Beech.  Florid.  Book  i .  or  the  Beech 
 crowned  with  Skins."  Whether  the  Pro- 
 phets and  the  Primitive  Chriftians,  and 
 even  the  Pleathen  Philofophers,  who  went 
 about  in  Skins,  did  it  in  Poverty^  or  em- 
 blematically, may  be  confidered.  Lucres 
 iius  allows  Paradife^  Tabernacles  of  Boughs, 
 Coverings  of  Skins,  and  every  thing  he 
 could  gather  out  of  Tradition  or  Scripture, 
 without  owning  the  Author.  Ed.  Tart, 
 Fab.  p.  263. 
 
 They  knew  no  TJfe  of  Fire  todrefi  their 
 
 Food, 
 No   Cloths,  iut  ivanderd  naked  in  the 
 
 Wood: 
 They  liv'd  to  Jhady  Groves,  and  Caves 
 
 conjinedy 
 Meer  Shelter  from  Cold,  the  Heat,  and 
 
 ]fwd. 
 
 Creech  V,  10 13. 
 
 Thet-ig 
 
iNTRODUCTIONi    CCjcllX 
 
 There   are  feveral  other  Sorts  of  Em- 
 blems, which,  doubtlefs,  had  their  Rife  in 
 P^radife,  are  reprefented  as  a  fort  of  Pro- 
 tection ;  but  even    thofe    Words    which 
 reprefent  them,  are  fpoken  emblematical- 
 ly.    When  the  tfraelites  had  broken  off 
 from  their  Wives,    and   Children,   what 
 they  tranflate  their  golden  Ear-rings,  and 
 had  made  of  them  a  Calf,  and  worfhipped 
 it,  and  loft  their  Ear-rings,  and  the  Calf, 
 and  were   ftript  of  the  Eniigns  of  their 
 God,  naked  in  the  Eyes  of  their  Neigh- 
 bours,    and    without    the   Protection   of 
 God,  Exod.  xxxii.  25.   And  when  Mofes 
 faw  that  the  People  were  V*iiD   naked  (for 
 Aaron   had  made  them  naked  unto   their 
 Shame)  among  their  Enemies^  he  ordered 
 the  Sons  oi  Levi  to  flay,  (^c,  and  it  is  likely 
 the   Men  had   fome  other    fort  of  Em- 
 blems under  the  Name   nj^  Ornaments, 
 (perhaps  Evidences,)  which  feemed  fofar 
 to  proted:  the  People,  that  God  would  not 
 attempt   to  deftroy  them,    nor  Mofes  re- 
 move the  Tabernacle,  till  they  were  put 
 off.     Exod.  xxxiii.  4.  And  when  the  People 
 heard  thefe  evil  Tidings^    they  mourned : 
 And  no  Man  did  put  on  his  Ornaments^  for 
 the  Lord  had  faid  unto  Mofes,  fay   unto 
 the  Children  of  Ifrael— — -Ty&^r^ir^  now 
 
 put 
 
feci         iNTkODUCTION. 
 
 put   off  thy  Ornaments  from  thee^  that  t 
 may  know  what  to  do  unto  thee.     And  the 
 Children     of  Ifrael  flript    themfelves    of 
 their    Ornaments    by    the  Mount    Horeb. 
 And   Mofes    took    the    Tabernacle^     and 
 f itched    it    without    the   Camp   afar  off. 
 1  think  the  Temple  is  comprehended  un- 
 der  this  Word,  Rzek,    vii.  20.     As  for 
 the  Beauty    of  his    Oriiament^   ( or  Evi- 
 dence) he  fet  it    in   Majefty  :     But  they 
 made  the   Images    of  their  Aboniiftatiojis^ 
 and    of  their  detejlable   T'hings    therein  % 
 TTberefore  I  have  fet   it  far  from  them. 
 So  ibid,  xvi.  11.    /  decked  thee  alfo  with 
 Ornaments^  Ver.    13.     Thou   waji   decked 
 with  Gold  and  Siher.     And  as  a  Prophecy^ 
 yer.    xxxi.  4.    O   Virgin  of  Ifrael,  thou 
 (Jmlt  again  be    adorned  with  thy  Tabrets. 
 And  fuch   v/ere   ufed   by   the  Deferters, 
 yer.  iv.  30.    Though  thou  deckeft  thy  felf 
 "with  Ornaments  of  Gold,  Ezek.  xxiii.  40, 
 For   whom  dojl  thou  wafh   thy  felf  ,  pain-- 
 iedjl   thy   EyeSy   and  deckedft   thy  felj  with 
 Ornaments.     Hof.  ii.  13.    And  p:s  decked 
 her  felf  with    her   Ear-rings    and  her 
 Jewels.     And  it  is  very  likely  thefe  Orna- 
 ments  ufed   for  God  and    the  Heavens^ 
 were  the  fame ;  and    that  many  of  thofe 
 in  the  Wildernefe   were   thofe   they    by 
 fpecial  Diredion   borrowed    of  the  M^ 
 
 gyptianSf 
 
iNTRODtCTION.        CcIl 
 
 gyptians^  and  by  taking  them,  they  in 
 the  Senfe  aforefaid  fpoilcd  the  JEgypti- 
 ans. 
 
 When  all  the  Sacrifices  and  Services  of 
 the  great  Feaft,  at  the  End  of  the  Days  of 
 Harveft,  were  over,  and  Man  had  made 
 all  the  Acknov^ledgments  already  named, 
 at  the  End  of  xviii  Weeks,  here  are  the 
 Services  and  Feaft  of  nOQ  Tabernacles 
 added.  And  in  this,  as  Lev.  xxv.  and  Deuf. 
 XV.  every  iz^s^n  Years  there  was  a  Year  of 
 Reft  to  the  Ground,  and  Releafes  in  fomc 
 Things,  and  after  every  feven  times  kstn 
 Years,  a  general  Releafe,  a  Jubilee,  &c. 
 Much  has  been  writ  about  them  by  Jews,^ 
 but  as  ufual,  about  Forms,  without  affign- 
 ing  the  Caufe  of  their  Inftitution,  that  I 
 can  find.  I  know  God  as  frequently  an- 
 nexes a  further  End,  and  re-inforces  the 
 Obfervation  of  this.  Lev.  xxiii.  43.  "That 
 your  Generations  may  know  that  I  made 
 the  Children  of  Ifrael  to  dwell  in  Booths^ 
 'When  I  brought  them  out  of  the  Land  of 
 iEgypt.  But  I  humbly  think  this  does 
 not  refer  to  the  Inftitution,  becaufc  Trees 
 were  facred  from  the  Beginning,  and  ufed 
 by  the  Hebrew  Patriarchs  long  before 
 that.  This  muft  be  taken  as  the  Sabbath^ 
 and  the  reft  of  the  Appointments,  as  your 
 fir  ft  Parents    after  their  Expiation,    and 
 
 Vol.  IIL  R  having 
 
cclii    Introduction. 
 
 having  had  the  latter  Part  of  the  Sentence: 
 remitted,  and  the  firft  fufpended,  dwelled 
 in  Booths    covered   w^ith    Boughs  of  the 
 Trees  aforefaid  ;    and  as  after   I  had  de- 
 livered you   in,    and  brought    you  out  of 
 Egypt^  and  made   you  dvi^ell   in    Booths^j 
 fo  you  fhall  dwell  in  Booths,  and  rejoice 
 in  Meinory  of  what  is  paft,   and  in  Pro- 
 Iped:  of  what  is  to  come.    Much  has  been 
 writ  by  Chrifliaiis   to  explain  the  Mean- 
 ing of  the  Jews,     What  Spencer  and  o- 
 thers  have    endeavoured    to  make  of  the 
 Services   of  the  Heathens^  and  fo  of  the 
 Services  of  the  Jews^  as    taken  from  the 
 Heathens^   I  have  already  fhewed.  Others 
 make  it  all  have  reference  to  the   Church 
 of  Chrijl  'y  and  have  endeavoured  to  fhew 
 what  is  typified  tinder  each  Part  of  it.     It 
 is  no  lefs  a  Type   for  being  inftituted    at 
 the  Fall  of  Man,  but  more  fo  than  it  would 
 be  if  it  had  been  inftituted  upon  IfraeV^ 
 coming  out  of  Egypt,     It  is  agreed  on  all 
 Hands,  that   God  either  inftituted  or   re- 
 eftablifhed  the  principal  Parts  in  Scripture,, 
 and  that  the  Jews  had  fome  Forms  which 
 they  pretend  to  obferve  by  verbal  Direc- 
 tions   from    Mofes,    but  perhaps  were  fo 
 well  known,  that  he  had   no  Occafion  to 
 write  them.     And   it  is  certain  that  thefe 
 Trees  were  (acred  long  before  Mofes,  to 
 
 the 
 
1  N  T  R  O  D  IJ  C  T  t  O  N.      Cclili 
 
 the  Heathens^  and  that  they  had  the  fame 
 either  from  the  firft  Inftitution,  or  how^ 
 let  who  can  fhew  :  Nay,  that  even  the 
 Objedl  of  their  Woifhip  was  called  by 
 that  Name.  2  Kings,  xvii.  30.  Amo^  v.  26* 
 A  Tabernacle  is  a  Reprefentation  of  the 
 Heavens,  and  the  Trees  v/hich  refembled 
 the  Parts  or  Afts  in  Paradife^  are  by  this 
 explained.  And  God  ufes  the  Word  for 
 his  Proteftion  by  his  Wings,  Exod,  xxv. 
 20.  For  that  of  the  Wings  of  the  Cheru- 
 him.  For  that  of  the  Cloud  \  nay,  the 
 Devil  ufes  the  Word  with  a  s^  in  that 
 Senfe,  "Job  i.  10.  I  fliall  endeavour  to 
 ihew,  that  thefe  Things  were  inftituted 
 long  before  the  Hebrews  and  Heathen^ 
 feparated,  and  how  each  of  them  in  their 
 refpe6live  Ways  of  Worfhip,  ufc  them ; 
 that  is,  what  is  attributed  to  God  by  thefe 
 Services  from  the  "Jeiss^  and  what  is 
 attributed  by .  the  Heathens  thereby,  to 
 the  Heavens*  I  have  above  Ihew'd 
 my  Sentiments  about  planting  Faradije  5 
 though  Adam  named  the  Beafcs,  doubt- 
 lefs  God,  who  planted  the  Trees  in 
 fuch  Order  as  to  reprefent  Things  to  in- 
 ftrudl  Man,  muft  name  them,  fhew  what 
 they  exhibited,  whether  apparently,  or 
 only  as  fubftituted  ;  that  is,  whether  they 
 ©ach^  by  the  Order  it  flood  in^  or  by 
 R  ?.  the 
 
ccliv    In  T  R  o  D  u  c  r  I  o  N. 
 
 the  Figure  of  the  Tree,  or,  &c,  gave  an 
 Idea  of  what  it  reprefented,  or  whether 
 each  was  only  a  Subftitute  to  reprefent  or 
 keep  the  Adion   or  Thing  in  Memory. 
 Wc  have  not  pofitive  Evidence  of  the  Or- 
 der they  were   planted  in,  and  we  are  at 
 prefent  at   fuch   Uncertainties  about    the 
 Sorts  and  Figures  of  fome  of  the  Trees, 
 that  we  are  fcarcc  able  to  iliew  how  each 
 anfwers  the  Idea  of  its  Name,  or  the  Epi- 
 thets given  in  other  Places  of  Scripture 
 and  Heathen  Writing  ;  fuch  as  ni^D  Gio- 
 ry,  bl^  Grcatnefs,  *B^  Beauty,  ron  Strengtl;, 
 n3^  Sublimity,  pyn  Shadow,  n^  Verdure, 
 ^no  Perplexity,  tD^bbn:in  Irradiators,  n^^£J 
 Glory,  &c,  or  whatever  Ideas  thofe  Words 
 convey.     However,  we  fliall  fuppofe  that 
 thefe    below  were  fome  of  thofe   which 
 had  their  Names  in  Paradife.     My  Bufi- 
 nefs  is   to   come  at  the  natural   Ideas  of 
 fome  of  the  Words,  and  that  will  be  fuf- 
 ficient  for  the  prefent  to  fliew  the  Ends  of 
 their  Inftitution.     There  are  Precepts   to 
 make  Booths,  but  the  Materials   are  only 
 named,    Neh.   viii.  1 5. —  Jiiid  fetch   *by 
 Branches  n^i  of  the  Olive,  and  Branches  of 
 the   Wood   of  IDti^   Oil   (rendered  Pine- 
 Branches,)  md  Branches  Din  of  the  Myrtle  y 
 andBra72ches  CDHOn  of  Palms,  and  Branches 
 if  the   Tret    n^y   Oak  (  rendered  thick 
 
 Trees) 
 
Introduction*    calv 
 
 Trees)  HDD  rsti^vb  to  make  Booths  (a  Ta^ 
 bernacle)  as  it  is  written.  So,  as  it  is  writ-' 
 ten^  refers  only  to  the  Precept  of  each, 
 making  the  Booth,  not  to  the  Materials  3 
 that  we  fuppofe  was  underftood.  I  have 
 already,  in  the  fecond  Part  of  Mojes'% 
 Principia^  fhewed  feveral  of  thefc  Trees 
 were  Reprefentatives  of  the  Powers  in  the 
 Heavens,  before  Mofes  writ  ;  and  from  the 
 latter  Scripture,  that  they  were  ufed  as 
 fuch  by  the  apoftate  Jews-,  and  by  the 
 eldeft  prophane  Writers,  that  they  were 
 ufed  fo  by  the  Heathens,  I  have  ihcwcd 
 above,  Trees  with  fuch  Epithets  were  in 
 Paradife.  I  fhall  fhew  the  Patriarchs  ufed 
 fuch  as  facred  Emblems,  and  I  have 
 flicwed,  that  among  the  Heathens  thofe 
 mentioned  by  Mofes,  ufed  fuch  as  Em- 
 blems of  Powers  in  the  Heavens,  which 
 are  Reprefcntations  of  the  Powers  in  the 
 EfTence.  No  doubt  thefe  Services  fuc- 
 ceeded  the  firft  Sacrifice,  and  here  were 
 re-eftablifhed  by  the  written  Appoint- 
 ment of  God  ;  and  many  of  the  Stories 
 they  tell  us  of  oral  Diredlion,  and  fo  Tra- 
 dition from  Mofes,  of  which  I  take  this 
 to  be  one,  appears  to  be,  as  I  faid  a- 
 bove,  about  Things  and  Forms  cftabliflied 
 from  the  Beginning,  and  which  had  no 
 Addition  to,  nor  Alteration  in  them,  fo 
 ^R  3  needed 
 
Gclvl  Introduction, 
 
 needed  not  be  written.    Indeed,  ftating  the 
 Caie  may  vary  the  Deduftions,  fo  I  fliall 
 ftate   it  both  ways.     If  Man   by  eating 
 the   Fruit  of  a  forbidden  Tree,    was  fup- 
 pofed  to  have  allowed  the  Powers  repre- 
 iented  by  that  and  other  Trees,  to  be  in- 
 dependent in  the  Heavens,  then  one  might 
 fupjole  that  after  he  by  the  great  Sacrifice 
 at  the  Colle^lion  of  the  Fruits,  was  alfo 
 to  make  Satisfcftion   by  an  Acknowledg-^ 
 rnent  that  the  Powers  reprefented  by  the 
 Trees,   were     in    God,    before   he  could 
 be  Clothed,  then  that  had  been  a  Feaft  of 
 Humiliation,  and  there  had  been  no  Oc-- 
 cafion  to  rejoice  till  it  had  been  over.  •  But 
 fuppofe  that  great  Sacrifice  had  emblemar 
 tically  atoned,  then   they   who  we  may 
 ealily  be  allowed  to  fuppofe  dwelled  in  a 
 Booth,   by  being  ordered  by  God  to  cover 
 it  with  the  Branches  of  thefe  reprefenta^ 
 tive  Trees,  and  dwell  under  them,    were 
 emblematically  covered   with  what  they 
 reprefented,     Something  has  been   faid  a<^ 
 bout  the  Olive-Tree  and  Oil ;  they  agree  % 
 4iot  what  fort  the  Wood  of  ifyi^  is  ;  fome 
 make  it  the   Pine  :     Nor  do  they   let  us 
 know  what  the  Word  for  Myrtle  lignifies, 
 Some  late  Jews  make  it  jft^/his,  or  a  juft 
 one,    perhaps  from  7/^.  Iv.  12. —  y^//  tbc 
 Tre-fs  of  the  field  fhall  clap   their  Hands. 
 
 Injkad 
 
Introduction,  cclvii 
 
 Jnftead  of  the  Tbojvi  fjall  come  up  the  Fir^ 
 ^rce^  and  injlead  of  the  Brier ^fhall  come 
 tip  the  Myrtk'trce^  and  it  fall  be  to  Jeho- 
 vah y^r  a  Name,  for  an  everlafting  Sign^ 
 that  fall  not  be  cut  off.    Ibid.  xh.  19.     / 
 will  plant  in  the  Wilder 7'iefs^ the  Cedar,  the 
 Shittah-tree,  and  the  Myrtle,  ajid  the  Oil-- 
 tree  :  I  will  fet  in  the  Defart,  the  Fir-tree^ 
 and  the  Fine,   and  the  Box,  together,  &c. 
 M.    XS^r\  Chald,     "  To  bind   clofe,    or 
 ftraitj  to  haften.  S,  the  Same.  C.  Chald.  to 
 leap,  and   dance^    leap   or  jump   up,  to 
 dance  backvv^ard  and  forward,  or  with  re- 
 pitltion."     The^f^^  are  for  making  this 
 the  Myrtle,    and    the  denfe    or  compli- 
 cated Wood  the   fame  5    and  fo    taking 
 ^way  the  n^K  Oak,   which   is  not  now 
 for  their  Purpofe.     I   have  fhewed  in  the 
 fecond  Part  of  Mofes's  Principia,  p.  195, 
 that  the  Palm-tree  reprefents  the  Suppor- 
 ter or  Suflainer,     It  was  an  Emblem  in 
 the  Temple  ;  the  Branches  of  it  were  car- 
 ried before  Chriji,  &c.  And  if  n:iy  be  an 
 Epithet  of  rh^  the  Oak,  that,  as  you  will 
 fee,   is  the  Reprefentative   of  the  Perfon 
 who   is   bouud  by  Oath  to  redeem  Man, 
 and  for  that,  was  from   the  eldefl    Ac- 
 counts, facred  to  Partriarchs,  Jews,   and 
 Heathens,  and  has  been,  or  is  fo,  in  each 
 Nation.     And  if  the  Feaft  was  upon  this 
 R  4  Account 
 
eclviii  Intro  buctiokT 
 
 AccojLint,  they  had  great  Caufe,  when  fo 
 covered,  to  draw  and  pour  out  Water, 
 to  fhew  their  Joy,  by  all  emblematical  Adts 
 outwardly  5  nay,  as  we  fay,  to  be  glad  at 
 the  Heart. 
 
 There  is  another  Precept  to  take  a  Spe- 
 cies of  Fruit,  and  of  three  Trees,  Parts 
 different  from  the  laft,  and  to  another  ufe 
 in  the  fame  Feaft.  Lev.  xxiii.  40.  A?id  ye 
 jkall  take  you  on  the  firjl  Day,  n£)  Fruit  or 
 Boughs  of  the  Tree'^*^T\  (in  our  Tranflati- 
 on.  Goodly  5  by  the  interlineary.  Glory,) 
 tD'iDn  HDD  Branches  of  Palm-trees  and 
 r\^V  \V^^V  The  Bough  of  the  complicated 
 Tree,  (in  our  Tranlktion  the  Boughs  of 
 thick  Trees)  and  bn^  OIJ^  Willows  of  the 
 Brook.  Each  held  a  Bundle  compofed  of 
 one  of  each  of  thefe  three  forts  of  Boughs 
 in  his  right  Hand,  and  the  Fruit  or  Apple 
 in  his  left  Hand,  each  by  the  Stalks  ;  fo 
 poffefTed  of  the  Benefits  of  the  Effeds  of 
 thefe  Powers,  by  having  the  Emblems  in 
 their  Hands:  And  fome  large  Boughs  of  the 
 Willow  were  placed  upon  the  Altar.  This 
 Service  was  after  in  the  Temple  or  Syna- 
 gogue ;  in  finging  their  Plymns,  at  the 
 Word  Hallelujah,  or  praife  n^  jah,  that 
 is,  as  you  will  fee,  (Irradiation  to  the  Ef- 
 ience)  and  fome  other  Words,  each  put 
 forth  his  Hands,  and  fliaked   the  Bundle> 
 
 and 
 
I   N  T  R  O  D  U  e  T  I  O  K.    CcUx 
 
 jar^d  Apple,  three  Times,  and  withdrew 
 his  Hands,  once  towards  each  Quarter  of 
 the  World,  once  upward,  and  once  down- 
 ward.    It  is  evident,  in  this  Service  of  at- 
 tributing Powers,  it  was  determined  from 
 the  Mouth  or  Heart,  whether  it  was  to 
 God,  or   the  Heavens ;    becaufe,   befides 
 what  I  have   faid  about  the  Boughs   of 
 Trees  over  the  Booths,  this  of  Boughs  in 
 their  Hands,  and  (baking   them,   and  on 
 their  Altars,  &c.  was  as   ancient  among 
 the  Heathens,  as  we  have  any  Evidence* 
 The  Jews  have  been  very  fhy,  and  will  not 
 let  us  know  any  thing  about  the  Meaning 
 of  thefe ;  feme  of  them  allow  this  Apple 
 to  be  of  that  Species  which  Eve  and  Adam 
 cat  5  but  here  the  Tree  is  called  by  a  high 
 Attribute,    Cloryy    frequently  applied    to 
 ,God,  and  neyer  but  once,  where  any  Idea 
 is  conveyed,  that  is,  Ifa,  xlv.  2.  to  Ways, 
 and  rendered  crooked.     Whether  this  be 
 to  this    fide,    and  that  fide  horizontally, 
 or  up  and  down,  is  much  the  fame.    C. 
 Chald, — D.  P.  "  Round,  as  it  were  bent 
 into  and  returning  to  itfelf,  twining,  crook- 
 ed.—  i?^^.    ^^Mr\0  Way -faring   Perfons 
 Travelling  up  and  dov/n,    going  and  com- 
 ing here  and  there.  Strollers.  —  Maimon. 
 Gr.  vSo}^  Udour^  Water,    Syr.   Splendour, 
 Glory,  Light.''    If  it  be  fo,  it  Is  appHcable 
 
 to 
 
ccix  Introduction, 
 
 to  nothing  but  Things  which  circulate,  as 
 to  Air,   to  Fire,  to  Water,  or,  (^c.  If  the 
 n  be  a  Prefix^  and  the  Root  be  n"i  or  nn 
 Pile^  &€,  applied  to  HDH  the  Fire  at  the 
 Orb  of  the  Sun,  cited  in  the  fecond  Part 
 of  Mofes's  Principiay    p.   387.  fo  nn — ; 
 *■  A  Circle,  a  Crown.  Arab,  to  roll,  roll 
 round,  have   Rotation — Rotation,  going 
 about.  Circumgyration.'*     So  in  fpeaking 
 oiChamahy  the  Flame,  the  Sphere,    the 
 Crown,  the  Place  of  Circulation  and  Irra- 
 diation about  the  Orb  of  the  Sun,  which 
 was  made  to   rule.     Ifa,  xxx.  33.     For 
 Tophet  is   ordaij^ed  of  old,  yea  "fj'ch  for 
 the  Khigy    or  for  the  Rule  it  is  prepared^ 
 he  bath  7nade   it  deep   and  large  :  nnl^ID 
 the  Pile   thereof  Fire    and  much   Wood  : 
 The  Breath  of  Jehovah  like  a  Stream   of 
 Brimjlonne^   doth  kindle  it  or  is  burning  i?z 
 it.     Some  great  Men,  Dan,  iii.  2,  3.  were 
 called  Tophet 5  ^  we  have  made  them  She- 
 riffs, and  yet  the  Text  put  them  before 
 Rulers    of  Provinces,     And   the  Tranfla- 
 tors  have  made  Job,  who  compares  him- 
 felf,   in  the  height  of  his    Glory,    to  the 
 illorious  aud  beneficent  Faces  of  the  Fire 
 at  the  Orb  of  the  Sun,    fay  Chap.  xvii.  6, 
 D^^£)b  T\''r\  KDDm  I 'was  the  Solar  Fire  (To- 
 phet) heretofore,  Our£//§-///y6Tranflators  v^c^-c 
 
 alliamed 
 
Introduction,  cclxi 
 
 afliamed  of  it,  and  have  put  [before  time  I 
 was  as  a  Tairet,)    An  Imitation.  *^n  C 
 Chald. —  "  The  Name  of  a  Precious  Stone 
 ufed  in  the  Royal  Pavement.—  EJlb  i.  6. 
 {Heb.  nn)   the  Palace  ^enH  fo  called  be- 
 caufe  of  ni  nn  Rows,  Rov^s,  namely,  bc- 
 caufe  many  Orders  or  Rows   of  precious 
 Stones  were  placed  Circlewifc  in  it.    If  any 
 one    bring    this  Stone   into   middle  of  a 
 Dinning-Roon)  it   gives   a  Light  to  the 
 Guefls    as  bright  as   Noon-day,    Glofs'* 
 Whether   you  take  n^lH  with   the  n  or 
 without,  it  is  ilill  the  fame  ;  and  the  Tree 
 was  an  Emblem  of  Air  in  Fire  or  Circu- 
 lation, which    did  them  Good   in    every 
 corporeal  Senfe ;    and  they  by  tailing  it, 
 made    it  do  them  Evil,    or  become  Evil. 
 If  fo,  the  Tree  of  the  Knowledge  of  Good 
 and  Evil  was  an  Emblem  of  the  Irradiation 
 of  the  Sun  or  Heavens  5  to  know  it  for  its 
 proper  Ufes,   was  good  :  it  is  an  Emblem 
 of  all  Good  •  and    Knowledge    refers  to 
 the  Ideas  thofe  Names  convey  of  the  Per- 
 fons  in  the  facred  Trinity,    and  their  re- 
 fped:ive  Aftions,  of  which  under  the  Word 
 n:^^^  ;  to  know  it  for  Worfhip,  was  Evil, 
 So  the  Tree  of  Lives  was  an  emblematical 
 Sacrament  of  the  Irradiation  of  the  ElTence 
 which  could  give  a  Life  of  Duration,  and  a 
 Life   of  Happinefs.     In  this  Cafe,  where 
 
 the 
 
tclxii  Introduction. 
 
 the  Emblem  Js  put  in  Oppofition  to  the 
 Original,  we  are  ftript  of  the  Ideas  :  Elfc, 
 if  we  could  pretend  by  a  Word  applied  to 
 a  Fruit,  where  there  is  no  other  Idea  but 
 beautijful,  with,  as  they  tell  us,  a  Flower 
 upon  it ;  and  make  the  Word  give  us  an 
 abflradkcd  Idea  of  the  Effence,  or  a  Perfon 
 in  it ;  then  it  might  be  the  Fruit  of  the 
 Tree  of  Life,  an^  it  would  be  attributing 
 Life  to  the  Effcnce,  and  that  in  us  from 
 it  ;  but  here  it  is  attributing,  what  had 
 been  difputed,  the  Power  in  Light  iflUing 
 from  the  Sun,  (the  Emblem  of  the  fe- 
 cond  Perfon  proceeding  from  the  firft,) 
 to  the  EfTence,  if  the  Word  be  nn  alfo 
 the  Generator  of  the  Light.  The  Hea- 
 thens, in  their  Irnitations  of  Paradife^  I 
 think,  made  this  the  principal  Fruit.  So 
 Virgil^  **  The  happy-making  Apple,  the 
 moll:  excellent  of  all  Fruit."  And  perhaps 
 the  Serpent,  the  Difcoverer  of  it.  And  as 
 they  are  named  from  the  Province  where 
 they  grew,  fo  Martial,  *^  or  perhaps  tbcfe 
 were  the  Apples  of  the  Maffylian  Serpent." 
 I  need  only  obferve,  that  they  ufed  n*W  fo 
 often  mention'd,  for  the  Parts  which  cover- 
 ed the  Booth,  and  that  they  ufed  different 
 Words  for  thefe  Parts  they  held  in  their 
 Hands.  The  firil:ni)Dc/^ri;//^to,  fomc  Shoot 
 of  the  Palm-tree,  reprefenting  the  Palm  of 
 
 the 
 
Introduction,    cclxiil 
 
 the  Hand,  and  for  the  other  two,  f\^y  ; 
 thofc  might  be  defcripdve  of  their  Sizes, 
 or  &c.  but  they  have  not  been  explained.  I 
 fliall  take  the  Word  nnj^,  notwithftanding 
 the  Ufage  of  the  Rabbles y  for  ^b^?  becaufe 
 I  have  Scripture  on  my  Side,  and  becaufe  I 
 fhall  (hew  what  Diftindtion  was  paid  to  that 
 Tree.  The  Word  niy  is  one  of  thofe 
 which,  as  I  have  fhewed  in  the  fecond  Part 
 of  Mofes's  Principia,  p.  240.  is  the  Mixer, 
 or  Ad:ion  of  mixing  the  three  Parts  of  the 
 Heavens  in  Circulation,  which  is  expref- 
 fed  to  be  the  Emblem  of  that  otherwifc 
 inconceivable  Unity  of  the  Perfons  in  the 
 Effence.  PfaL  Ixviii,  5.  —  Extol  him  that 
 rideth  in  mi'iy  the  Mixers^  in  n^  Jah  the 
 Effence,  his  Name. 
 
 We  fhall  next  proceed  to  fhew  what 
 Regard  was  paid  to  the  Tree  '^vh^  the 
 Oak,  &c.  It  appears  by  the  Sounds  for- 
 med lince,  that  there  was  no  Neceffity 
 for  want  of  different  Sounds,  to  ufe  one 
 Word  for  feveral  Things.  So,  befides  the 
 Reafons  already  affigned,  v/e  muft  fup- 
 pofe,  when  it  happens  to  be  found  fo,  it 
 was  for  other  Reafons,  and  to  other  Ends, 
 Where  the  Idea  is  not  in  the  Thing  the 
 Name  is  applied  to,  it  is  plain  that  that 
 which  has  not  the  Idea  in  it,  is  a  Rcpre- 
 fentation  by   way  of  Memorial,  or,   &c, 
 
 4  of 
 
cclxiv   Introduction, 
 
 of  that  which  has  the  Idea  in  it.     Adam 
 named  the  Beafts  and  Birds  as   they  were 
 before  him  ;  the  reft   of  the  Things,  it  is 
 like,  were  named  by  God  or  Adam  occa- 
 lionally,    and   not   till   then,   which   has 
 produced   the  Perfedlion    of  the  Hebrew 
 Tongue.     So  what  Trees  were  fo  named 
 before   the  Fall,  would    be  Emblems  of 
 Things  in   that  Part  of  the  Covenant,  or 
 that  State  5  which   after   the  Fall  in  that 
 Part  of  the  Covenant,   or  that  State ;    in 
 either,    as  Emblems    of  the  Heavens,  of 
 God,  their  Adlions,  G?^.  that  is,  when  the 
 fame  /Sound  or  Word   as  was  applied   to 
 one  of  the  Things  or  Adions  out  of  the 
 Reach    of  Senfe,    was  alfo   applied   to  a 
 Tree,    for   Example,    tb'^   that   is,    this 
 Sound,  or  thefe  Letters,  might  be  made  a 
 Name  for  the  Oakj  but  it  could  not  fig- 
 nify  the  Obligation   of  an  Oath,  till  there 
 was  fome  fuch  Adt,  or  an  Idea  of  it  5  and 
 lince  we   find  it  ufed    for   both,  we  will 
 fuppofe,  that  as  there  was  a  Tree  of  Good 
 and  Evil  in  Paradife,  by  which  Men  fell, 
 and  a  Tree  of  Life,  from  which   he  was 
 driven,  (o  there  were  Trees   of  the  Ale- 
 im^  a  Species  of  Trees  made   an  emble- 
 matical Memorial    or    Evidence  of  that 
 Covenant,  as  Lambs,  Pillars,  Stones,  &c. 
 were  of  other  Oaths,    by  which  he  was  to 
 
 be 
 
iNTiiODUCTION;      cclxv 
 
 be  reftored,  or  the  Promife  He  Jhall  bruife 
 thy  Heady    &c.  and  fo  a   fecond  Ufe   of 
 Paradife.     As  we  fhall   find  each   Altar 
 was  made  by  one  of  thefe  Trees  5  whether 
 this  Covenant  was  made  by  dividing   the 
 Parts  of  the  Sacrifice,  and  pafling  between 
 them,  as  fuch  were,  I  fhall   not  enquire 
 now.     Whether  the  Tree  called  rr\^  Cant. 
 i.   17.  of  which  the  Beams  of  the  Houfe 
 of  Chriji,  and  the  Spoufe  were,  be  a  Spe- 
 cies of  itfelf,  or   this  which  is  a  fynoni- 
 mous  Word  for  the  Covenant,  and  alfo 
 for  Circumcifion,   of  which  Part  I  think 
 the  Oakhorn  was  an  Emblem  ^  or  we  fhall 
 let  them  make  it  the  fame  as  tit^n^  Abies 
 CypreJJtna  or  Firr^  becaufe  the  Beams  of  the 
 Temple  were  of  fuch,  I  mufl  leave  others 
 to  judge.     Perhaps  the  Tree   which  was 
 facred  to  Jupiter  Berith^  may    decide  it. 
 Whether  \^K  be  the  fame  with  the  Ter- 
 mination of  the  Ca?2aaniteSy   or    another 
 Species  of  the  fame  Genus,  as    they  are 
 found  together,    Ifa.   vi.  13.  and   as    the 
 fame  Tree  is  called  by  either  Name,    and 
 as  the  fame  Regard  is  paid  to  it,  will  ad- 
 mit of  no  Difpute. 
 
 If  any  doubt,  whether  thefe  Trees  be- 
 came facred  by  the  Heathens,  as  I  in  the 
 fecond  Part  of  Mofes's  Principia  had,  with- 
 out going  further  back^  put  it,  or  from 
 
 God. 
 
eclxvi    I  N  t  R  6  D  tJ  C  T  I  O"  K. 
 
 God ;  will  he  fufped:,  that  Abraham^  when- 
 he  had  fufFered  ah'cady,at  leaftBanifhmenr^ 
 2LnA  JoJJ:uay  whatever  fome  of  their  Fol- 
 lowers did,  woold  continue  any  thing, 
 which  had  no  better  Rife  than  the  Conftr- 
 tution  of  the  Worfhippers  of  another  God  ? 
 Nay,  that  even  God  himfelf  fliould  coun- 
 tenance it,  by  communicating  with  Man 
 under  thefe  Trees,  if  they  had  not  been  in:- 
 ftituted  by  him  ?  And  my  Reader  will  di- 
 ftinguifli  that  which  happens  accidentally,. 
 in  Relations  of  other  Things,  and  that 
 which  appears  to  be  related  for  this  End, 
 Gen,  xii.  6.  Ajid  Abraham  pqffed  through 
 the  Land  to  the  Place  of  Sichem,  unto 
 nilJD  "['h^  the  high  Oak  ;  tut  we  {l:iall  ad- 
 journ this,  till  we  have  fhewed  that  this,, 
 and  n^K  are  the  fame.  Gen.  xiii.  i8. 
 Then  Abraham  removed  his  I'enty  and  came 
 and  dwelt  in^  under,  or  a7nong  ^^'^V^^  the 
 Oaks  of  Mamre,  vjhich  is  in  Hebron,  a?2d 
 bv.ilt  there  an  Altar  to  Jehovah,  xiv.  13. 
 For  he  dwelt  under  ♦jibiV  the  Oaks  of 
 Mamre  the  Amorite.  xviii.  i.  Afid  Jeho- 
 vah appeared  to  him  U7idcr  the  Oaks  of 
 Mamre  :  (in  three  Pcrfons  confirmed  the 
 Promife  to  him,  £fr.)  and  there  he  and 
 Ifaac  continued ;  for  we  find,  Gen,  xxxv. 
 27.  And  Jacob  came  wito  Ifaac  his  Fa^ 
 ther^  unto  Mamre,  jmto  the  City  cf  Ar- 
 
 bah^ 
 
I  N  T  R  O  D  U  G  T  I  O  N.    CclxVU 
 
 ball,  [which  is  Hebron)  where  Abraham 
 and  Ifaac  fojourned.  But  they  were  not 
 fatisfied  with  thefe  Trees  as  they  found 
 them,  for  we  find  G^/7.  xxi.  33.  'That  A-^ 
 braham  planted  bw^  a  Grove,  (Marg.  a 
 Tree)  and  called  there  on  the  Name  of 
 Jehovah,  the  everlajiifig  Aleim.  C.  ^2^K 
 D.  Kimchi  "  a  Grove,  Arbour,  Tree,  a 
 Place  where  Trees  are  planted  in  regular 
 Order  ;  a  Clump  of  Trees."  Gen.  xxi, 
 23.  I  Sam,  xxii.  6.  b^^T\  DHn  "  under 
 a  Tree  or  Grove,  i  &;;;.  xxxi.  13.  for 
 which  I  Chron,  x.  2.  rh^r\  nnn  under 
 an  Oak.  C.  Chald,  ^H^^  a  Rope,  Cord,", 
 which  is  the  very  Meaning  of  rs'HV  *'  a 
 Rope  or  twifted  as  a  Rope"  in  Htbrew^ 
 and  fo  it  is  plain,  is  the  fame  Epithet  of 
 n^kV.  And  if  it  had  been  any  others, 
 there  were  Trees  enough  fitter  for  Shade, 
 or  Fruit,  or  Timber.  This  could  be 
 of  no  fuch  Ufe  for  m.any  Years,  and 
 though  he  continued,  he  was  a  So-journer 
 there  then  :  It  could  be  for  no  other 
 Ufe,  but  that  he  made  of  it,  a  Reprefea- 
 tation  where  they  invoked  God,  as  he 
 did  of  it,  under  its  proper  Name  n^»V. 
 But  to  trace  this  Epithet,  i  Sam,  xxii.  6, 
 Now  Saul  abode,  in  Gibbon  tender  ^^^  a 
 Tree  in  Ramah  [Marg.  under  a  Grove  in 
 a  high  Place)  having  his  Spear  in  his 
 Vol,  III,  >S  Bund, 
 
cclxviii  Introduction. 
 
 Hatidy  and  his  Servants   were  about  him. 
 After   the  PhiUJiiTies   took  the  Ark,  all, 
 even  Eamuel  facrificed  in  thofe  high  Pla- 
 ces, fo  this  was  at,  or  near  the  Place  of 
 Worfhip;  and,  ibid.x%x\.   13.  after  they 
 had  burnt  all,  which  Fire  confumes,    of 
 Said  and  his  Sons,  they  buried  the  Bones 
 under  ba^K  a  Tree  at  Jabefli,  and  fajied 
 feveji  Days,     i  Chron.  x.  12.  They  arofe, 
 all  the  valiant  Men^    and    took  away   the 
 Body  of  Saul,  and  the  Bodies  of  his  Sons^ 
 and  brought   them  to  Jabefli,  and  buried 
 their  Bones  under   H^NH  the   Oak  in  Ja- 
 befh,  and  faficd  fven  Days.     'Tis  plain, 
 there  were  Oaks  before  this  ht^\^  firft  men- 
 tioned was  planted,  and  this,  or  thefe,  were 
 to  be  of  fome  Number,  or  in  fome  Order, 
 not  yet  explained.     But  to  proceed,  upon 
 the  Adjournment,  the  Place  of  Abraham's 
 firft  Settlement,  and  where  the  firft  Altar, 
 and  firft  Promife  to   him  was  made.  Gen. 
 xii.  6.  And  Abraham  paffed  through  the 
 Land  to  the  Plain  of  Sechem,    unto  \h^ 
 rr^lO  S.  the  high  Oak. — And  Jehovah  ap- 
 feared  unto  Abraham,  arid  faid^  unto  thy 
 Seed  mil  I  give  this  Land^  and  there  builded 
 he  an  Altar  unto  Jthov^h,  Gen.  xxxiii.  18. 
 ^nd  Jacob  ca/ne  to  Shalcm,  a  City  of  Se- 
 chem.— And  he   bought    a  Parcel  of    a 
 Pield.^  where   he  had  fpread  hisTent  at  tbf 
 
 Hand 
 
I  N  T  R  dD  U  C  T  I  O  N.     Cclxix 
 
 Hand  of  the  Children  vf  Hainor,  Sechem*^ 
 Father^  for  an  hundred  Pieces  of  Mojiey^ 
 and  he  ere5ied  there  an  Altar ^  and  called 
 it  .^Nnti^^  ^nbK'Si>C  El  Alei  Ifrael.  Near 
 the  laft  named  Place,  and  if  this  be  not 
 the  fame,  not  far  from  this,  Aiofes  ap- 
 pointed the  Place  of  Bleffing  and  Curfing, 
 
 Deut,    xi.    30.   Are   they   not — Befide 
 
 nmo  ^:bK.  And  they  made  Sechem  in 
 Mount  Ephraim  a  City  of  Refuge.  Jof 
 XX.  7.  And  Jud,  ix.  4.  They  had  a  Tem- 
 ple to  Baal'herith  there,  and  Verfe  6. — And 
 all  the  Men  of  Sechem  gathered  together--^ 
 and  wenty  and  made  Abimelech  King,  by 
 \ht^  the  Oak  y^^  of  the  Pillar  that  was  in 
 Sechem ,  Verfe  3  7. — And  another  Company 
 came  along  by  CD^^^iyD  \^l^  (the  Oak  of  the 
 Regarders  (Obfervers)  of  Times)  or  fome- 
 thing  worfe ;  And  Verfe  7.  Jotham  flood 
 on  the  Top  of  Mount-Gerizim,  and  curfed 
 Abimelech,  and  the  Men  of  Sechem ;  and 
 it  appears  Verfe  46,  that  they  had  a  Tow- 
 er ^n:iD  the  Word  ufed  for  that  at  Babel, 
 to  which  there  was  about  a  thoufand  Peo- 
 ple belonged ;  and  it  appea,rs,  it  was  not  a 
 Fort,  becaufe  thofe  People  fled  into  the 
 Hold  of  the  Temple  of  the  God,  Berith. 
 And  Jeroboarn  made  a  Place  of  this  Name 
 his  MetropoHs,  i  Kings  xii.  1 5.  which  is 
 fuppofed  to  be  that,  afterwards  galled  Sa- 
 S  a  maria 
 
cclxx  Introduction, 
 
 mariay  and  after  that  Neapolis :  Hence  arofe 
 the  Conteftj  whether  this  Sa/em  or  Jeru- 
 faleniy  was  the  Place  of  Worfhip.  And 
 we  find  Ge}2,  xxxv.  4,  Aftd  they  gave  unto 
 Jacob  all  the  Jlrange  Aleim,  which  were 
 in  their  Hand^  and  all  their  Ear-rings 
 which  were  in  their  Ears  ^  and  Jacob 
 hid  them  under  the  nb^  which  was  by 
 Sechem  ;  which  alfo  ihews,  that  p^K  is 
 Cananitijh^  and  hVk  Hebrew.  Ibid.  xxxv. 
 6.  *S*^  Jacob  r^;;^^ /o  Luz. (that  is,  Be- 
 thel)*—And  he  built   there  an  Alar^  and 
 
 called  the    Place     h\rr\'>'2''b^ And 
 
 Deborah,  Rebecca'^  Nurfe  died  -,  and  Jhe 
 was  buried  beneath  Bethel,  under  p^NH  an 
 Oaky  and  the  Name  of  it  was  called  the 
 Oak  of  Weeping.  We  find  feveral  Pre- 
 cepts to  cut  down  and  deftroy  fomething, 
 which  they  make  a  Species  of  Trees,  which 
 was  a  Rcprefentative  of  fome  Power  in 
 the  Heavens,  under  the  Word  n^t^K  and 
 Deut.  xvi.  21.  T'hou  Jhalt  not  pla7it  thee 
 X^  Sd  nnt^K  CL  Gronje  of  any  'Trees,  (or  of 
 the  perfe<St  Wood)  near  unto  the  Altar  of 
 Jehovah  thy  Aleim,  which  thou  Jloalt  make. 
 i  have  in  the  fccond  Part  of  Mofes's  Prin- 
 cipia^  p.  505.  fuppofed  the  Word  to  be 
 compound.  If  it  be  Hebrew^  'tis  too  high 
 .an  Epithet  to  be  mentioned  upon  that  Ac- 
 count.    They  fuppofe  there  'v^  fome  Tree 
 
 of 
 
Introduction,   cclxxi 
 
 of  that  Name,  as  the  Firr,  the  Box^  or  Bre- 
 filium^  and  'tis  reclaimed  by  Name,  IJa, 
 Ix.  13.  T^he  Glory  of  lu^hznon  J]:all  come 
 tinto  thee^  the  Fir-Tree  and  the  Fine^  and 
 the  n^Ji^Kn  Vlmiis  (the  Box)  together^  to 
 beautify  the  Place  of  my  Sandfuary,  I 
 think,  it  may  as  well  be  a  Rcprefentation 
 of  the  Power,  made  of  any  Sort  of  Wood, 
 or  of  that  Wood  which  bore  the  Name  ; 
 becaufe,  befides  what  is  offered  there,  2 
 Kings  xxiii.  6.  And  hefet  a  graven  Image 
 of  the  Grove^  that  he  had  made  in  the 
 Floufcy  of  which  the  Lord  faid  to  David, 
 and  to  Solomon  his  Son,  in  this  Hoiife 
 and  in  Jerufalem,  which  J  have  choje7z 
 out  of  all  the  Tribes  of  Ifrael,  will  I  put 
 my  Name  for  ever.  Jbid.  xxiii,  6.  And  he 
 brought  oiit  the  Grove  f^om  the  Houfe  of 
 the  Lord^  without  Jerufalem,  to  the  Brook 
 Kidron,  and  burnt  it  at  the  Brook  YAdvon, 
 andftampt  itftnall  to  Powder ^  and  caji  the 
 Powder  thereof  upon  the  Graves  cf  the 
 People,  And  he  brake  down  the  Houfes  of 
 the  Sodomites  that  were  by  the  Te??2ple  of 
 the  Lord^  where  the  Women  wove  Hang- 
 ings, (Houfes,  as  it  was  worfhipped.  Tem- 
 ples)/dJr  the  Grove  :  which  ihews,  that  it 
 was  what  feveral  think,  an  Image  of  Venus, 
 or  an  Image  of  fomething  worfe.  What- 
 ever this,  was,  the  Precept  did  not  interfere, 
 S  3  with 
 
cclxxii  Introduction* 
 
 with  the  Refpedl  paid  to  the  Trees,  under 
 the  Name  n^K  &c,  becaufe  we  find,  J  of. 
 xxiv.  25.  So  Jofhua  made  a  Covenant  with 
 tke  People  that  Day^  and  Jet   them  a  Sta- 
 tute and  an  Ordinance  in  Shechem.     And 
 Joihua  wrote  thefe  Words  in  the  Book  of 
 the  Law  of  the  Aleim,   and  took  a  great 
 Stone  and  fet  it  up    there  under  the  rh^ 
 Oak  that  "Was  hy  the  Sa7iSuary  of  Jehovah, 
 And  ]o{h\x\Jaid  iiiito  all  the  People y  be- 
 hold this  Stone  fljall  be  a  Witnefs  unto  us  -, 
 for  it  hath  heard,  &c.     And  as  above,  this 
 Tree  is"  called  Judg.  ix.  6.  \^bt^.     And  by 
 the  Way  it  feems,  as  ki  they  had  all  along 
 fome  Tabernacle,  Ibme  Place  of  Depofit, 
 where,  before  that  appointed  and  fet  up  by 
 Mcfes^    there  were  fome  Teftimonies,  as 
 Gen.  iv,  4.  From  thy  Face  fhall  I  be  hid^  as 
 the  Tabernacle  was  termed  Numb.  xx.  9, 
 And  Mofes  took  the  Rod  from  before    (the 
 Face)  of  Jehovah.     And  where  the  Manna 
 was  firft  placed,  Exod.  xvi.  34. — So  Aaron 
 laid  it  up  before  the  Te/ii?no?iy  to  be  kept^ 
 no  doubt,,  hy  the  Priefts  mentioned,  Exod. 
 xix.  22,  24,  and  Exod.  xxxii.  5.   ^y  Aa- 
 ron\    building   an   Altar,    proclaiming    a 
 Feaft  to  Jehovah.     But  to  return,  yu4g. 
 vi.  II.   And  there  came   an  Angel  ?/*  Je- 
 hovah, and  fat  under  hSkH  an  Oak  which 
 was  in  T\^^yT\  Ophrah,  that  pertained  un- 
 to 
 
Introduction,  cclxxiii 
 
 to  Joafh  the  Abiezrite  :  And  his  Son  Gideon 
 threjhed  Wheat — A7id  Jehovah  looked  upon 
 hini'-^Aud  brought  it  (the  Offering)  out 
 unto  him  under  the  Oaky  and  prejented  it. 
 So  I  Sam  X.  2. —  By  Rachel' j  Sepulcher. 
 — And  thou  Jloalt  come  to  pb^^  the  Oak 
 
 of  nnn  Tabor Going  up  to  the  Ale- 
 
 im  to  Bethel.  Cajlel  cites  fome  who 
 think  this  the  Mount  where  Chrill  was 
 transfigured.  A  Valley  took  its  Name 
 from  Tb^  the  Oak,  where  the  Ifraelites 
 fought  th&  Philijlines,  1  Sam,  xvii.  2,  19. 
 and  xxi.  9.  The  Valley  of  the  Oak.  In. 
 Comparifons,  Ifa.  vi.  13.  But  yet  in  it 
 fhall  be  a  ^enthy  and  it  fl^all  return^  and 
 (hall  he  eaten :  (when  it  is  returned,  and 
 hath  been  bruifed)  as  vh^  a  Teiltree^  and 
 cs  pbK  an  Oaky  whofe  Subflance^  (or  Stock, 
 or  Stem)  is  in  them^  when  they  caft  their 
 Leaves :  So  the  holy  Seed  fhall  be  the  Suh-^ 
 fiance  thereof.  So  Amos  ii.  9.  Arid  prT 
 Strong  as  the  Oaks,  The  Arabians  ufe 
 the  Word  Abi^  a  Name  or  Epithet  for 
 this  Tree,  for  fome  Order  or  Figure.  M.  in 
 naj^  Arab,  "  Abi^  to  fpread  before,  fur- 
 round,  compofe,  fetin  Order.''  Whether 
 thefe  Trees  grew  in  any  Figure,  or  were 
 planted  in  any  Order,  or  each  were  put 
 into  any  Form,  is  not  before  me  now : 
 When  we  come  to  the  Word  Aleim^  we 
 S  4  ftall 
 
cclxxiv     I  N  T  R  O  D  U  C  T  I  O  N. 
 
 ihall  find,  that  this  Tree  reprefented  fome 
 Aftlon  or  Agent  in  that  Covenant,  made  or 
 publifhed  in  Paradife  ;  but  in  what  Senfe, 
 whether  as  a  Reprefentative,  or  that  the 
 A61  was  publilhed  under  one  of  this  Species, 
 'tis  no  Matter.  If  it  was  but  as  the  Stone, 
 or  ,a  Pillar,  or  a  Heap  of  Stones,  or  the 
 feven  Lambs,  a  Witnefs ;  and  if  it  were 
 an  Oak,  the  Fruit,  the  Nut,  Part  unco- 
 vered, fhews  the  Emblem,  the  Glans  na- 
 ked by  Circumciiion.  So  as  God  planted, 
 or  made  an  em.blematical  Pveprejentation 
 by  the  Trees  in  the  Garden,  of  the  Hea- 
 vens, of  himfelf,  of  the  Parts  of  each 
 Covenant,  and  the  chief  Things  which  it 
 concerned  Man  to  know  and  remember, 
 as  appears  by  the  many  Comparifons  be- 
 tween Princes,  &c,  and  the  Trees  of  Eden: 
 Some  of  them  were  carried  down  all  a- 
 long  by  his  Servants,  nay,  by  his  Com- 
 mand, into  the  Tabernacle  and  Temple  ; 
 fe  that  each  of  the  Parts  and  Rcprefenta- 
 tions  in  the  Temple,  were  to  be  of  par- 
 ticular Species  or  Sorts  of  Wood  ;  iand 
 Wood  was  to  be  ufed  for  keeping  in  the 
 Fire,  &c\  in  Sacrifice.  The  laft  Remains 
 r.re  the  Ever-greens  yet  {landing  in  fome 
 Church-yards.  And  as  none  will  difpute, 
 but  that  their  Groves  were  in  Imitation 
 of  Paradilc;   fo   after,    fome   by  Degrees 
 
 fell 
 
Introduction,  cclxxv. 
 
 fell  away,  and  began  to  worfhip  the  Hea- 
 vens, they  paid  Reverence  to  the  feveral 
 Species  of  Trees,  which  were  Reprefenta- 
 tivcs  of  the  Powers  in  them  ;  and  ever 
 after  they  had  their  emblematical  Trees 
 planted  in  proper  Forms  ;  and  fo  their 
 Places  of  Worfhip  in  Gardens.  &c,  Mai- 
 mon^  &c,  give  Accounts,  that  feveral  Sorts 
 were  facred,  but  only  to  deceive  us,  falfe 
 in  Subftance,  and  falfe  in  Form,  Cod. 
 T^alm.  of  the  Tabernacle,  p.  172.  Maimoii, 
 Hilk,  Chap.  viii.  §  3.  "A  Tree  which 
 from  the  firft  was  planted  to  the  End  that 
 religious  Worfhip  Ihould  be  paid  it,  is  pro- 
 hibited from  any  Ufe,  and  this  is  that 
 n")St^K  of  which  Mention  is  made  in  the 
 Law.  If  the  Boughs  of  any  Tree  planted  be- 
 fore be  lopt  and  cut  off  upou  an  idolatrous 
 Account,  although  there  be  afterward  an 
 Inoculation  made  into  the  Trunk  of  the 
 Tree,  and  Shoots  com.e  out  after  that  from 
 itj  thofe  Shoots  muft  be  cut  off,  becaufe 
 they  are  prohibited  from  Ufe,  but  it  is  law- 
 ful to  ufe  the  reft  of  the  Tree.  So  alfo  a 
 Tree  to  which  religious  Adoration  is  paid, 
 although  its  Trunk  be  not  prohibited,  yet 
 all  its  Shoots,  Branches,  Leaves  and  Fruit 
 which  it  produces  during  the  Time  it  is 
 worfhipped,  are  prohibited  to  be  ufed — 
 §  4.  Lafily^  a  Tree,  under  which  an  Idol 
 
 is 
 
cclxxvi  Introduction. 
 
 is  placed,  during  all  the  Time  it  covers 
 the  Idol  is  prohibited  from  ufe^  but  if  the 
 Idol  be  taken  away  from  thence,  it  becomes 
 lawful  and  fit  to  be  ufed,  becaufe  the  Wor- 
 fliip  was  not  paid  to  the  Tree  itfelf ;  to 
 the  fame  Purpofe, /^/V.  p.  176."  But  the 
 Heathen  Writers  are  full  of  Accounts  of 
 Groves  and  Gardens,  with  many  Sbrts  of 
 Trees,  Fountains,  CSc,  and  diftinguifli 
 which  were  facred  to  each  Deity  :  And  the 
 Apoftate  Jews  had  Gardens,  as  well  as  An- 
 gle Trees  -,  and  befides  uiing  thefe  menti- 
 oned in  their  Turns,  had  feveral  other  Spe- 
 cies of  green  or  growing  Trees,  which  were 
 facred  ;  and  they  ufed  feveral  Sorts  of  the 
 Woods  for  their  Images,  Ifa»  i,  29.  For 
 they  (ye)  fldallbe  ajhamed  of  the  Oaks  which 
 ye  have  dejired,  a?id  ye  fiall  be  confounded  for 
 the  Gardens  which  ye  have  chojen.  For  ye 
 jhall  be  as  an  Oak  whofe  Leaffadeth^  and  as 
 a  Garden  that  hath  no  Water,  This  fuppofes 
 that  their  nV^Oak,  which  repreiented  thofe 
 with  whom  they  had  made  a  Covenant,  caft 
 its  Leaves,  yielded  no  Shelter,  was  not  e- 
 ver-green,  and  that  their  Springs  failed, 
 were  but  only  for  the  Summer  Seafon, 
 for  this  Life,  or  upon  fome  Account  defi- 
 cient y  lo  Ivii.  5.  Rnflaming  yoiirf elves 
 C^K:!  ivith  Idols{M^rg,  amongft  the  Oaks) 
 ^U7^der  every  green  Tree.    Hof.  iv,  13.  They 
 
 facri" 
 
Introduction,  cclxxvlf 
 
 facrijiced  upon  the  Tops  of  the  Mountains^ 
 and  burnt  Incenfe  upon  the  Hills  under  \\h^ 
 the  Oak^  and  Poplars^    and- Elms ^  becaiife 
 the  Shadow  thereof  is  good,     Ezek.  vi    13. 
 When  the  Slain ^mU  be — under  every  green 
 Tree,  and  every  nn^J^  ^b^?  thick  Oak.  Ezek. 
 XX.  28. — They  f aw — every  thick  Tree  and 
 they  offered  there  their  Sacrifices,  and  there 
 they  prefe?ttedthe  Provocation  of  their  Offer ^ 
 ing  :    there  alfo  they   made  the  Savour  of 
 their  Refis,  and  poured  out  there  their  Drink-^ 
 Offerings.     I  need   only   add,  Sacrificing 
 under  rh^K  iliews  on  what  Account  they 
 facrificed,  in   Performance   of  their   Part 
 of  the  Covenant,  as   reprefenting  the  Sa- 
 crifice of  Chrijl  till  he  came,  and  not  for 
 their  Bellies.     So    to   make   Images,  Ifa. 
 xliv.  14.  He  heweth   htmf elf  down  Cedar Sy 
 and  taketh  the  Cyprefs^  and  Th^   the  Oaky 
 &c.  This  Tree  was  as  facred  to  the  Hea- 
 thens as  to  the  jfews,     Co.iex,  Talm.  of  the 
 Tabernacle,  p.  175.  Aventinus  AnnaL  Boj. 
 Book  III.  "  Our  Anceftors  held  nothing  io 
 facred  as  the  Oak  ;  they  performed  no  re- 
 ligious Adts  without  a  Branch  of  this  Tree, 
 and  having   finiflied    their  Sacrifices  and 
 Feafts  under  this  Tree  according  to   their 
 Rjtes,  they  prayed  unto  the  Gods." 
 
 Ver. 
 
Cclxxviii  Introduction- 
 
 Vcr.  2  2.  Axidi  Jehovah  Aleim  {^idy 
 behold  the  Man  is  become  like 
 one  of  us  to  know  Good  and 
 Evil. 
 
 If  it  appear  hereafter,  that  there  are 
 three  Aleivi^  and  that  one  of  them  be- 
 came incarnate,  and  fufFered  ^  then,  need 
 we  no  longer  be  fhocked  with  the  Con- 
 ftrudtion  of  this,  which  by  a  Figure  they 
 have  made  a  terrible  Sarcafm  ;  if  one  of 
 them  had  made  himfelf  liable,  fubjedted 
 to  Experience,  experimentally  to  know 
 Felicity  and  Mifery,  Life  and  Death,  fo 
 far  as  Separation  of  the  Ellence  from  the 
 Body,  though  each  of  the  three  be  equal 
 to  other  in  intuitive  Knowledge,  but 
 one  of  them  was  to  know  what  Suffering 
 was  by  Experience  in  the  Body  he  was 
 to  take.  So  it  is,  Man  has  put  him- 
 felf, and  by  that,  in  Purfuance  of  our  Co- 
 venant of  Alliance,  has  put  one  of  us  in- 
 to that  State  :  and  'tis  only  inverting  the 
 Comparifon  from  the  lefs  to  the  greater ; 
 it  would  not  have  been  proper  to  have 
 faid.  One  of  us  is  become  like  Man.  (Sc, 
 And  therefore,  as  you  will  fee,  Man  was 
 
 not 
 
Introduction,   cclxxix 
 
 not  to  prefervc  or  renew  Life  by  the  Sa- 
 crament of  the  Fruit  of  the  Tree  in  the 
 firft  Garden,  but  by  that  on  the  Crofs. 
 
 Ver.  2  2. And  now  left  he  put 
 
 forth  his  Hand,  and  take  alfo 
 of  the  Tree  o£  Lives  and  eat  and 
 live  for  ever.  Therefore  Jeho- 
 vah Alet7n  fent  him  forth  from 
 the  Garden  of  Eden  to  till  the 
 Ground  (Adamah^  vegetable 
 Mould,)  from  whence  he  was 
 taken. 
 
 I  have,  in  great  Meafure  anticipated 
 this,  taken  it  in  beforehand,  fhewed  that 
 eating  of  this  Fruit,  would,  as  I  think 
 God  lays  here,  have  tranflated  Adam  5 
 and  becaufe,  if  there  Vv^ere  no  other  Rea- 
 fon,  Man  could  not  live  for  ever  in  a  Sy- 
 ftem  which  was  to  ceafe  to  be  j  and  with 
 regard  to  the  fecond  Part  alfo,  which  has, 
 as  I  have  hinted,  all  along,  a  double  Sig- 
 nification. Does  any  one  imagine,  that 
 when  they  were  fent  out  of  the  Garden, 
 that  they  did  not  eat,  till  they  had  till'd 
 the  Ground  ?     Or  that  they  had  carried 
 
 Provifio'n 
 
Qclxxx  Introduction. 
 
 Provifion  with  them  out  of  the  Garden^ 
 to  fow  or  fupply  them,  'till  the  Earth 
 had  produced  Fruit  ?  No,  doubtlefs  the 
 Earth,  out  of  the  Garden,  in  thofe  Cli- 
 mates, abounded  with  Plenty  of  delicious 
 Food.  It  was  indeed,  as  it  reached  their 
 Pofterity,  they  were  not  to  eat  of  what 
 was  ready  planted  and  grown,  as  Things 
 were  in  Paradift%  but  were  to  eat  of  the 
 Fruit  of  till'd  Ground  :  But  this  takes  in 
 alfo  the  Soul  or  Mind.  Eden  was  a  Place, 
 which  was  framed  to  feed  that  with  deli- 
 cious Food  ',  they  were  afterwards  to  feed 
 It  by  what  they  could  acquire  by  Labour, 
 Study,  ^c,  as  above. 
 
 Ver.  24.  And  he  expelled  the  Man, 
 and  1:3^^^  inhabited  D^pD  from 
 the  Precedent,  (re?idered^  the 
 EaJiJ  at  the  Garden  of  Eden^ 
 DOISirn?^  the  Cherubim,  and 
 the  flaming  Sword  DlDSnn/^n 
 turniiig  (  or  changing  )  itfelf, 
 ^DtJ^S  to  keep  or  preferve  the, 
 (or  a)  Way  to  the  Tree  oi  Lives. 
 
 4-  Does 
 
Introduction,  cclxXXxi 
 
 Does  it  follow  that  there  were  no  other 
 Appearances  exhibited  befides  that  of  the 
 Chej'iibims,  becaufe  only  that  is  mentioned  ; 
 or,  as   I  faid  upon  the   Subjedl  of  Trees, 
 becaufe  there  was  no  Occafion  to   men- 
 tion any  thing  but  what    concerned   the 
 Fall  and  Reftauration  of  Man  ?  As   thofc 
 Beafls  which  arc  named  in  this  Appearance 
 became  facred,  and  as  Adam  gave  Names 
 to  the  Beads  at  firft,   and  as  it  was  ufual, 
 a$  aforefaid,    to  change  Names  upon  Oc- 
 cafions,   and  give  new  Names,  for  Memo- 
 rials of  Things  or  Actions,    whenever  we 
 find  a  Beafl  of  the  fame  Nam.e,  as  fome 
 Condition   in  the  Heavens,  or  fomething 
 higher,  and  fo  expreffive  of  the  Adiion, 
 as  there  are  feveral  fuch,  w^e  fhall  fuppofe 
 it  had  its  Name  tliere  ;  and  we  have  other 
 Reafons  to  believe  that  feveral  Species  q( 
 Beafls  and  Birds  were  Reprefentatives   of 
 the  Heavens,  of  the  Trinity,  &c.  to  Man 
 in  Paradife^  or  before  he  was  driven  out ; 
 becaufe  we  find  other  Beafls  and  Birds  fe- 
 cred,  befides    thofe    of  the    Bull,    Lion, 
 Eagle  and   Man,    which   were  exhibited 
 together    immediately     after    Man     was 
 fent  out  in  the  Cherubim,    with  their  Bo- 
 dies united  to  reprefent  that  great  Myflery 
 of  the    Unity,  and   Man   taken   into  the 
 Trinity,  to  divert  the  Mind  from  look- 
 
 I  ins 
 
cclxxili  Introduction^ 
 
 ing   after   the    Sacrament  of   the    Tree. 
 This  is  the  firft  time  the  Word  pti^  was 
 ufed,   and  this   was   the  firft    Shcchinah^ 
 which  fignifies   a  Place  of  Dwelling,  a 
 Center,  and  the  Goings  out  and  Comings- 
 in,  or,  as  an  Agent,  that  which  irradiates 
 and  fo  circulates,  and  which  the  Jews  talk 
 fo  much  of,  and  which  now  they  apply 
 only  to  *T^D  rendered  Glory,  (upon  which 
 in  its  Place)   to  put  a  Blind  upon    each. 
 And  before  this,  it  was  equal    to    Man 
 which  way  he  looked  when  he  worihip- 
 ped ;    as  this  Appearance  was    exhibited 
 on  the  Eaft-fide  trom  the  Center  of  Ede?i^ 
 as  they  conftrue  it,  but,  I  think,  on  the 
 Weft  fidcj  as  it  appears  Gen,  xi.  2^  and 
 Ibcv.  6.  and  in  Oppofition  to  the  Eaft,  or 
 Sun,    which    Conftrudtion    has    made   a 
 Schifm  among  the  Jews.     For'  Tradition 
 was  for  the  Wcft-fide.     This  determined 
 Men  anciently  to  worftip  God  with  their 
 Faces  Weftward.    C.  ^1"^  Arab.  pec.  Sa- 
 beans^    Pagafis  who  in  their  Prayers  look 
 towards  the  North.  G.  Certain  Perfons  who 
 adhere  to  the  Religion   oi  Noah:'    And  it 
 could  never  have  entered  into  the  Mind  of 
 any  Man  to  have  worfliipped  any  Reprefen- 
 tation  of  himfelf,  or  his  own  Figure  orShape, 
 if  he  had  not  feen  fuch  a  one  taken  into  the 
 Reprefentations  of  die  Perfonii  iu  .the  Ef- 
 
 fence : 
 
Introduction,  cclxxxiii 
 
 fence :  Muchlefs  could  he  ever  have  thought 
 of  paying  the  leaft  Reverence  to  any  Crea- 
 ture below  him,  if  he  had  not  feen  them 
 reprefent  the  higheft  Objects  ;  nor  evert 
 the  Forms  of  Angels,  if  thofe  Forms  had 
 not  been  aflumcd  by  a  higher  Being.  And 
 though  thofe  who  faw  or  underftood  this, 
 might  have  worfhiped  the  Figure  of  a 
 Man,  none  after  would  have  known  it 
 was  facred,  if  they  had  not  handed  down 
 an  Account  of  that  Appearance,  and  given 
 it  the  fame  Mark  as  this  had,  the  Irra- 
 diation of  Fire  or  Light,  about  it,  or 
 about  the  Head  of  it ;  which  has  been  the 
 Reprefentation  of  Divinity  to  this  Day; 
 fo  being  full  of  Eyes,  having  feveral  f Pairs 
 of  Wings,  &c.  Malvando  de  Paradif, 
 Volupt,  cites  two  Obfervations  out  of  the 
 Annotations  of  Hugo  de  S,  FiBore  -,  the 
 firft,  that  this  Fire  did  not  burn  that  which 
 it  touched  ;  for  Example,  the  Trees,  or, 
 &c.  I  may  add,  no  more  did  that  which 
 Mofes  faw  in  the  Bufli,  nor  others  for  fuch 
 Reprefentations.  And  the  fecond,  that 
 tho'  the  Adion  of  this  Fire  was  miracu- 
 louflyfupported,  yet  it  was  fupplied  with 
 the  fame  Matter  as  that  at  the  Orb  of  the 
 Sun.  P.  264.  "  And  this  Fire  is  of  fuch  a 
 Nature  that  it  will  burn  Spirit,  nor  doth  it 
 want  Matter  to  confume,  nomore  than  that 
 Vol.  Ill,  T  iix 
 
eclxxxiv  I  N  T  R  O  D  U  C  T  I  O'  I<P. 
 
 in  the  Sphere  of  the  Sun/'     This  Repre-- 
 fentation  of  the   Heavens,  and  fo  of  the 
 Trinity,  was  afterwards  exhibited  in  Pat- 
 terns, and  ordered  to  be  made  and  placed 
 in  the  Tabernacle  and  Temple  ;  in  feme 
 Places  fingle,  in  others  feveral  together,  or 
 each  with  fome  others  ;  and  the  Cheru- 
 bims  in  the  SanBum  SanBorum,   And  when 
 the  "Jews  were  in  Captivity,  it  pleafed  God 
 miraculouCly,    as  at  firft,  and    when  the 
 Patterns   were  {hewed   to   Mofes^  and  to 
 Dai:id,    to  exhibit  this   Manifeftation   to 
 Ezekie}^    which  he  explains,  of  which  in 
 its  Place.      And   hence    thefe    and   fuch 
 like  were  by  the  firft  Heathens  made  Em- 
 blems of  the  Heavens,   fo  facred.     Hence 
 their  ylpis  in  ^gypt,  their  Lion^  their  Eagle ^ 
 or  Hawky  and   thence  the  Golden  Calf^  or 
 as  it  was  here,  generally  tlie- Heads  of  them. 
 Hence   all  the  Remains,  of  Statues,  Bas- 
 reliefs,  Coins,  Infcriptions,,  &c.     And  the 
 Heathens,  not  only  at  firft,,  but  all  along, 
 retained  fome  Notions  from,  the  Cherubim^ 
 which  fome  fuppofe  dwelled  there  till  the 
 Flood,   of  fome  Being  in  the  Figure  of  a 
 Man,  as  appears  by  almofl:  all  their  Works. 
 Not  only  by  joining  in  one  Re  pre  fentation 
 tlie  Face  or  Body  of  a  Man,  and  the  Bo- 
 dies of  the    Beafts,    which  Parts  of  Man 
 h^yabeen  cgnftrued   a  Reprefentation   of 
 i^^  Intelligences 
 
Introduction,  cclxxxv 
 
 Intelligences  in  the  Air,  and  I  knovv^  not 
 what  Fancies :  But  even  by  the  Figure  of 
 a  Man,  which  no  way  refembled  the  Hea- 
 vens ;  fo  far  from  it,  that  they  were  forced 
 to  add  the  Emblems  of  the  Heavens  to 
 fhew  what  they  meant  by  it.  The  Tri- 
 nity, indeed,  exifled  in  the  Heavens ;  and 
 though  there  be  no  Refemblanccs,  they 
 frequently  reprefented  them  by  three  Fa- 
 ces ;  they  remembered  the  Word  Aleiniy 
 and  conftituted  the  Emblems,  the  Depu- 
 ties, Aleim^  and  performed  what  was  re- 
 quired by  the  true  ones  to  them ;  tho' 
 they,  as  you  will  fee,  were  not  capable  of 
 doing  any  thing  to  deferve  that  Name. 
 
 One  would  wonder  with  what  Labour 
 and  Diligence  the  "Jenjos  fince  Cbrijl  have 
 collated  every  Book,  numbered  every 
 Word  and  Letter,  in  the  Copies  of  the 
 Bible  ;  how  circumfpedl  they  have  been  ia 
 writing  down  all  the  minute  Circumftan- 
 ces  and  trifling  Difputes,  about  their  Law^ 
 Ceremonies,  Traditions,  ©"<:.  without 
 knowing  what  they  did  it  for,  never  fu- 
 fpeding  that  they  were  all  Evidence  againft 
 them./ 
 
 It  is  Pleafure  to  me,  beyond  exprefllon^ 
 to  fee  that  the  Devil  and  the  mofl  malici- 
 ous Men  all  along  have  been  labouring, 
 to  procure,  preferve,  produce,  and  prove 
 T  %  th« 
 
cclxxxvi  In  T  R  O  D  U  C  T  I  O  N. 
 
 the  Evidence  of  the  Salvation  of  Believers, 
 of  the  Means,  the  Manner,  and  all  Cir- 
 cumftances,  without  knowing  what  they 
 were  doing  ;  nay,  as  far  as  they  knew, 
 ridiculing  thofe  Means,  applying  the  Evi- 
 dences of  Services,  &c,  to  Imaginations 
 of  their  own  Brains ;  which,  though  the 
 Heathens  for  a  long  time  applied  to  ano- 
 ther Objedt,  yet  that  being  a  Shadow  of 
 the  real  one,  the  Words,  Reprefentations, 
 and  Services^  were  common  to  each ;  and 
 though  the  Services  were  mifapplied,  the 
 Evidence  is    preferved. 
 
 Since  Chriftianity  has  become  generally 
 the  Religion  in  Fafliion,  and  that  there 
 remains  no  Power  of  making  Diftincftions, 
 nor  any  Merit,  other  than  of  running  dov/n 
 Hupcr jilt  ion  ^  without  any  Danger  of  rc?;7^r^- 
 much  lefs  of  Subter-Jlitiony  many  have 
 mifcarrjed,  done  what  they  never  de- 
 iigned.  Though  while  Men  are  in  Being, 
 one  cannot  but  be  forry  to  fee  them  hur- 
 rying down,  yet  it  will  make  Mirth  for 
 Pofterity,  to  fee  that  Tools  fet  up  to  aft 
 the  Part^f  falfe  Brethren,  treacherous 
 Friends,  w^hile  they,  under  the  Cloak  of 
 the  Chriflian  Name,  and  of  Pretences  to 
 defend  Mojl's's  Hiftory,  to  extol  our  great 
 Knowledge,  and  to  cover  the  Adions  of 
 
 the 
 
INTRODUCTJION.  CclxXXVll 
 
 the  Ancients,  with  Ignorance  and  Supcr- 
 ftition,  ftruck  in  with  the  Adverfiiry,  were 
 doing  what  they  could  by  thofe  ftupid 
 Obfcrvationsr  and  bafe  Rcfleftions,  to  de- 
 face the  Remains  of  the  Credit  and  Au- 
 thority of  the  Scriptures,  and  the  Value 
 for,  and  Memory  of  the  Satisfadion  of 
 Chrijl :  I  fay,  that  they  fhould  take  thofe 
 Methods  to  eifed:  thefe  things,  which  put 
 others  upon  Enquiry  5  fo  that  when  things 
 are  enquired  into,  they  efFedt  the  quite 
 contrary.  While  they  under  Pretence  of 
 defending  Mofes,  fet  up^  other  Powers 
 in  Oppofition  to  thofe  revealed  by  him, 
 fo  rejeded  the  Expanfion,  the  Glory  of 
 Jehovah ;  (of  which  in  its  Place)  by  the 
 Experiments  made  by  Obfervations  and 
 Fads  afferted,  fhould  prove  the  Effeds  of 
 the  Expanfion  :  While  they  were  reied- 
 ing  what  the  Scriptures  meant,  and  the 
 Ancients  expreifed,  by  the  Words,  Chaos^ 
 &c\  (hould  cite  Fads  which  prove  there 
 had  been  fuch  Things,  or  Things  had  been 
 in  fuch  States:  While  they  have  hired 
 People  who  could  read,  to  colled  and 
 tranflate,  as  they  thought.  Accounts  of 
 the  Barbarity,  Stupidity,  nay,  almoft  Bru- 
 tality of  the  Ancients  quite  round  the  Orb, 
 more  particularly  of  the  Druids,  and  their 
 Followers,  and  to  ridicule  them,  as  you 
 T  3  may 
 
cclxxxviii  Introduction. 
 
 may  fee,  without  Occafion,  in  A  Letter  i^ 
 Sir  Chr.  Wren,  Knt.   by    J.  Woodward, 
 occafioned  by  fome  Antiquities  lately   difco- 
 ^jered  near    Bifliops-Gate,    London ;    jR)r 
 paying  Honours   to  the  Oak,  for  folemni- 
 zing  their  Sacrifices  and  Feafts  under  it, 
 for    worjflhipping    in    confecrated  Groves 
 and  Woods,  for  painting   or  cutting  the 
 Figures  of  the  facred  Animals  upon  their 
 Bodies,   for   their  Holocaujls,   for   human 
 Sacrifices    by    various  Methods,   i?2ter   aL 
 by  Crucifixion,  for   their  Oblations  of  hu- 
 man Blood,   for  the  few  Jleight   Tubings ^ 
 thofe  here    had  from  the    Gauls^  or    by 
 their  Commerce  with  the  Tbceyiicians^  (by 
 other  $    'Phoenician    Fhilofophy)    a   Nick- 
 name in  all  their   Books,   for   the  "Je^vs^ 
 a   People  fo  odious,  that  they  were  not  to 
 he  named.      And  in  other  Pieces  to  ridi- 
 cule  the  Vrim   and  T^hummim^   and  every 
 thing  that   was  facred,  only  becaufe    the 
 Heathens  had  fuch  ;  which  far  from  their 
 Intentions,  when  things  are  traced  to  the 
 Fountain,  now  prove  inconteftibly,  whence 
 thofe  ppor   People  had  them,   and  what 
 they  defigned  by  them.     Oh  .glorious  E- 
 vidence  of  the  Impreffion  that  the  Reve- 
 lation of  Redemption   made  in  the  Souls 
 of  Men,  and  of  the  Value  they  fet  upon 
 die  Emblems;,    the  Means,   and  Manner 
 
 of 
 
Introduction.  gcIxxxix 
 
 of   revealing  it!     That  when  Tyranny, 
 Negle(5t  of  Religion,   Profanation   of  fa- 
 cred  Things  in  the  great  Empires,  which 
 are  for  that  Rcafon  now  celebrated,  de- 
 fcribed  by  Apideius^   Apologia^  i.  p,   349. 
 —  "  I   know   fome,    and   particularly 
 that  /Emilianus  whofe  Sport  it  is  to  make 
 a  Jeft,   and  Mock  of  Religion  ;  for,   as 
 I  hear,  from  the  Report  of  thofe  who  know 
 him,  he  has  fupplicated  no  God   for  this 
 Age,  nor  frequented  any  Temple.     If  he 
 pafles   by  any  Fane,   he  holds   it   unlaw- 
 ful!  to  move  his  Hand  to  his  Lips  by  way 
 .of  Adoration.     Indeed  he  neither  pays  the 
 firft  Fruits  of  Corn,  the  Vine  or  the  Flock 
 to  the  Gods  pf  Hufbandry  who  feed  and 
 clothe  him.     There  is  not  in  all  his  Villa 
 any  Chapel,  nor  any  confecrated  Place  or 
 Grove.    But  what  do  I  fpeak  of  a  Grove, 
 or  Chapel  ?  Tliofe   who  have  been  there 
 .  fay  they  never  faw   fo  much  as  a  fingle  a- 
 nointed  Stone  or  a  crowned  Bough  within 
 all  his  Bounds."     I    fay,    when  Tyrants 
 and  Haters  of  Religion  had   driven  them 
 to  great  Diftances,  into  Places  then  Woods 
 and  Defarts,    and  the  Effe(3:  Neceflity  had, 
 ^even    made  them  negled:  all   Conveqien- 
 xies  for  the  Body  :  That  when  they  were 
 •reduced  to  the  firft  State,   had  nothing  but 
 Trees  to  reprefcnt    and   the  Memory  of 
 T  4.  thcXc 
 
CCXC      1  N  r  R  O  D  U  C  T  I  O  N. 
 
 ^Jiefc  Beings  and  Things,  they  made  the  firft 
 and  proper  Ufes  of  them  ;  when  they  had 
 nothing  to  write  upon  but  theinfelves,  they 
 painted,    cut,    or  marked    the  Figures  of 
 the  three  lacred  Animals,  &c.    upon  their 
 Skins  or  Bodies  >  that   when  they   were 
 deprived  eveii  of  the  Means  of  knowing 
 whether  the  great  Satisfadion  was  made, 
 they  prcieryed  the  Memory  of  the  Revcr- 
 lation,   not  only  as  firft  ciire6i:ed  by  the  Sa- 
 jcrifiee  of  Beafts,   the  Sliadow,  but  by   hu- 
 man Sacrifice,  Oblations  of  human  Blood, 
 &c.  Their  great  Expedations  of  the  Bene- 
 fit which  was  to  accrue  from  Blood,  had 
 not  only  very  early  drawn  them  into  the 
 Pradice  of  Oblations  of  Blood,  nay,  even 
 of  human   Blood,   and  fo   into  Participa- 
 tion or  Communion  in  thofe  Oblations,  fo 
 Feafts  of  Blood,  but  alio  of  ftrangling  Crea- 
 tures that  they  might  eat  the  Blood  in  the 
 Flefli,  which  continued  to  the  iail:  Hence, 
 in  diiikiGion  to  this,  Cfo*///  fays,  Jc/m  vi.  : 
 :4. —  IFhcJc-T—  drinketh  my  Bloody   hath  e-  . 
 tcnial Life  :  My  Blood h  Drink  indeed^  &c. 
 In  Oppoiition  to  thefe  Cufloms,  and  thofe 
 others  mentioned,  was  that  famous  Decree 
 of  the  Ap.offles,   which  has  occa(i(  ned  fp 
 many  Contells,    Adls  xv.  20.     That  they 
 iibiiain  from  PoUnticn  cf  Idols ^  aiid  from 
 lornication^  and  from  Things  Jirangled^  and 
 
 from 
 
Introduction,    ccxci 
 
 from  Blood.  Circumftances  confidered, 
 what  Mercy  may  not  they  expedt,  when 
 compared  with  thofe  who  have  fpent  their 
 Lives  in  a  Chriftian  Country,  in  ridicuHng 
 thefe  moft  facred  Things  ? 
 
 It  fliews  the  great  Wifdom  and  Fore- 
 fight  of  our  Anceftors,  who  gracioufly 
 gave  Liberty  for  Men  to  think  freely  about 
 the  Scriptures  and  facred  Things,  doubt- 
 lefs,  knowing  that  though  they  gave  thefe 
 Creatures  Liberty  to  enter  and  polTefs,  that 
 fome  would  really  think  freely,  and  fo  call 
 them   out. 
 
 If  Satan  be  to  be  the  Tormentor  of  Un- 
 believers, the  Difobedient,  and  Wicked, 
 hereafter  ;  and  be  of  that  malicious  Difpo- 
 fition,  that  he  can  find  Satisfadion  in  tor- 
 menting thofe  who  have  fuccefsfuUy  ferved 
 his  Intereft  ^  and  it  be  ia  his  Power  to  aug- 
 ment -y  what  are  thofe  to  expeft  who  have 
 had  the  Impudence  to  prefume,  without 
 proper  Qualifications,  to  take  upon  them, 
 under  the  Covert  of  Friends  to  Man,  to  be 
 Managers  for  him  to  ruin  Man,  and  by  Ig- 
 norance have  ruined  his  Caufe  ?  As  it  is 
 certain  they  cannot  make  him  know  they 
 intended  to  fcrve  him,  becaufe  he  knows 
 pot  the  Hearts  of  Men,  fo  even  that  Igno- 
 rance muft  produce  Juftice  j  therefore  he 
 muft  treat  them  as  falfc  Friends,  and  as  E- 
 
 nemies 
 
CCXcii   I  N  T  R  O  D  U  C  T  I  O  N» 
 
 ncmies  to  him :  And  it  would  be  another 
 Hell  to  fuch,  to  plead  Ignorance,  and  even 
 that  there  would  be  an  Aggravation.  But 
 to  return. 
 
 If  there  was  but  a  Scrap  of  the  Evidence 
 of  the  Heathen  Emblems,  Services,  or^ 
 (£c,  to  be  procured  in  any  Country,  it  is 
 purchafcd,  preferred,  and  brought  homeo 
 If  there  was  but  a  Scrap  of  it  to  be  fold 
 here,  and  one  would  have  it  to  prove  the 
 Fundamentals  of  the  -Chriftian  Faith,  it  is 
 bought  from  one  at  any  tate,  and  fuppofed 
 to  be  good  Evidence  for  Atheifm  or  what- 
 ever Powers  they  have  pleafed  to  imagine  ^ 
 though  they  are  dire<ft  Evidence  agsinft 
 both  Atheifm  and  their  Imaginations,  And 
 if  it  had  not  been  for  this  Miftake,  or  if 
 thefe  Things  had  been  preferved  by,  or 
 found  in  the  Hands  of  thofe  who  had  but 
 borne  the  Name  of  religious  Men,  they 
 had  long  before  this  been  all  dcftroyed, 
 melted  down,  broken,  burnt,  &c.  by  thofe 
 whofe  Ignorance  makes  it  pure  Religion 
 in  them,  to  rail  againft,  and  deftroy  that 
 they  knew  nothing  of;  truly,  for  fear  it 
 fhould  contain  fome  Knowledge  in  it. 
 And  now  I  am  in  great  Concern  for  the 
 Prefervation  of  them,  for  fear  thofe  who 
 have  them,  fliould  privately  deflroy  them^ 
 and  tht  Ch^rch  fliould  lofe  the  Evidence 
 
 oi 
 
Introduction,  ccxciii 
 
 of  them.  The  chief  Hope  that  we  have 
 of  preferving  a  fufficient  Number  of  them, 
 is,  that  there  are  many  poffeffed  of  fuch 
 Things,  who  have  no  Defign,  either  good 
 or  bad,  but  only  keep  them  for  Raree- 
 Shows,  and  fo  will  not  be  afFefted  by  thefc 
 unexpedled  Difcoveries^ 
 
 MOSES'S* 
 
C  I  ] 
 
 M  0  S  E  ^'s- 
 
 Sine  Principio. 
 
 the 
 
 T  is  .neceflary  to  adrertifc  the 
 Reader  with  what  Veneration 
 the  Antiens  treated  the  follow- 
 ing Words  or  Names,  becaufc 
 in  our  Days  they  arc  become 
 Ridicule   of  the   worft  Sort,    wilful 
 
 Fools  J  that  to  treat  the  'N^mtjehovah  with 
 Contempt,  was  punilhed  with  immediate 
 Death.  That  the  Jews  tell  us,  that  that 
 Name  was  not  fuftcrcd  to  be  pronounced 
 by  any  Perfon  but  the  High-Prieft,  and 
 that  only  once  in  a  Year,  when  he  in  the 
 
 Temple 
 
2  M  O  S  E  SV" 
 
 t. 
 
 Temple  bleffed  the  People ;  Though  I 
 mud  own  I  think  it  was  with  no  good 
 Defign,  changed  in  Reading  or  Writing: 
 Yet  nothing  could  excufe  one  now  from 
 the  frequent  Ufe  of  thefe  Names,  except 
 a  Neceflity  arifing  from  the  Contempt 
 they  lie  under  for  want  of  their  proper 
 Significations ;  nay,  even  from  the  Danger 
 the  Chriftian  Religion,  and  the  Poffibility 
 of  the  Salvation  of  Man,  is  in,  of  being 
 bantered  out  of  the  World,  for  want  of  the 
 proper  Conftrudtion  of  thefe  Words,  and 
 the  Sentences  which  are  the  Foundation 
 of  it.  As  I  am  the  firft  who  ever  attempt- 
 ed any  thing  of  this  Kind,  that  I  know 
 of,  I  muft  caution  every  Reader  to  exped 
 no  more  than  he  is  able  to  take,  that  is, 
 the  true  Meaning  of  the  Words  or  Names : 
 And  if  he  has  already  made  himfelf  Maf- 
 ter  of  the  Ideas  or  the  Things  from  whence 
 the  Ideas  thofe  Words  convey  are  taken, 
 he  will  have "  comparative  Ideas  clear  and 
 ftrong;  if  not,  the  Signification  of  the 
 Words  will  give  him  none.  As  the  An- 
 gel faid   upon  the  fame  Occafion  to  Ef- 
 
 dras.    Book  II.  chap.  iv. Tbme    own 
 
 Things,  and  fuch  as  are  grcivn  tip  with 
 thee,  canjl  thou  not  know  ;  hov)  Jhould 
 thy  VeJJel  then  be  able  to  comprehend  the 
 Way  of  th  Highcji  2   As  we   have  few 
 
 4  now 
 
Sine    Pmncipio.  ^ 
 
 now  who  can  read,  and  not  many  who 
 will  read  any  t  5^ng  that  is  either  difficult 
 or  tedious,  I  Ihall  be  as  iliort  as  poflible^ 
 leave  thofe  who  will  to  make  Deduftions, 
 which  I  hope  will  be  fo  obvious,  that  they 
 cannot  efcape  any  Man  of  Scnfe. 
 
 C  A  P^ 
 
 TH  E  Subftantive,  or  Noun,  or  Name 
 to  H'ns^  which  I  fliall  hereafter  cite^, 
 is  n*  and  is  not  applicable  in  the  Writings 
 of  infpired  Men,  (who  mifapplyed  no 
 Word)  to  any  thing,  fave  only  to  what  it 
 in  Diftindion  expreffes,  that  which  bees' 
 the  EJfence.  The  Jewifi  Writers  of  Lexi- 
 cons, (^c,  have  not  thought  fit  to  explaini 
 thefe  Words,  and  fo  others  have  been 
 puzzled  to  find  the  Root  of  this  Word, 
 take  it  from  n'H  or  ^H^  or  &c.  and  though 
 our  Concordances  are  defective  in  Words 
 v/high  they  took  to  be  of  fmall  Significa- 
 tipn,  and  are  frequently  ufed,  I  think  n^^ 
 is,  as  in  all  fuch  Cafes  alfo,  the  Verb  in 
 what  we  call  the  Indicative  Mood,  and 
 prefent  Tenfe ;  and  need  not  be  applied 
 to  the  EJenQCy  and  cannot  be  applied  to 
 
 any 
 
4  M  O  S  E  S'^^-- 
 
 any  other  Thing  or  Things.  I  fliall  cite 
 the  Word  with  fome  of  the  Attributes, 
 where  it  is  ufcd,  and  refer  the  Reader,  to 
 the  reft.  Exod.  xv.  2.  The  Effence  is  my 
 Strength  and  Som^^  and  ^'^^  let  him  be  'h  to 
 me  TWW'  ^  Saviou7\  Ibid.  xvii.  16.  For  he 
 /aid,  iecaufe  their  Ha7ids  was  againji  DD 
 the  Throne  of  Jah  -,  Jehovah  will  have  War 
 againji  Amalek  jrom  Generation  to  Gene- 
 ration, Pfal.  Ixviii.  4.  Sing  to  the  Aleim, 
 Fing  to  irjSi^  his  Name  ;  exalt  hitn  that  ruleth 
 ever  the  Mixers^  by  Jah  his  Name  ;  rejoice 
 before  him  :  A  Father  to  the  Fatherlefs^ 
 &c.  Ver.  18.  Thou  haji  afcended  en  high^ 
 thou  hafi  led  Captivity  Captive,  thou  haft  re- 
 ceived Gifts  in  Man^  yea  for  the  RebelliouSy 
 \2^b  fo  that  thou  wilt  dwell  in  n>  the 
 EJfence  of  the  Aleim.  Ibid.  Ixxxix.  8. 
 Jehovah  Aleim  of  Hofts,  who  is  like  thee 
 ftrong  n^  y^ix}  andthy  Truth  is  in  "l^miOD 
 thy  Jgents  that  circulate :  Thou  ruleft  the 
 Raging  of  the  Sea,  &c.  Ibid.  xciv.  7. 
 Tet  they  fay,  n*  fl-'all  not  fee  ;  7ior  f ball  the 
 Aleim  of  ]diCQh  u?iderfta?2d — He  that  plant- 
 ed the  Ear,  Jl:all  he  ?tot  hear  ?  He  that 
 formed  the  Eye  fall  he  not  fee  f — Ver.  11. 
 Blcjfedis  the  Man  whom  thou  H^  tke^&ncc 
 doji  chafen.  Ibid.  cxv.  17.  The  dead 
 praife  not  nv  Jah  ;  nor  any  that  are  gone 
 down  into  Silence :  But  we  will  blejs   r\> 
 
 Jah 
 
Sine   Prhicipio.  5 
 
 ]  ah  from  this  "iime  forth  and  for  evermore. 
 Ibid,  cxviii.  5.   Out  cf  Dijirefs  J  called  on 
 Jah  ;  Jah  ^^^y  aiifwered  vie  at  large :  Je- 
 hovah 'h  is   on  my  Side,     Ver.  14.  Jah  is 
 my  Strength  and  my  Song^  and  will  be  my 
 Saviour,     Ver.  16.  IJhall  not  die^  but  live^ 
 and  declare   ^ti^VD  the  Works  of  Jah  :  Jah 
 hath  chajienedmefore^  but  be  hath  not  given 
 me  over  unto  Death,     Open  to  me  the  Gates 
 of  Righteoufnefs,  I  will  go  into  them  ;  I  will 
 miJ^  confefs  to  Jah.     This  is  the  Gate  Min^ V 
 to  Jehovah,    the  Righteous  Jljall  enter  by  ity 
 Ibidi  cxxii.  4.    Jerufalcm  is  built  as  a  City 
 that    is    compadl    together  :   for    thither 
 JD^DDt!^  the  Tribes  go  up,  ^irsitr,  the  Tribes 
 (my  Branch)  n»  of  the  EJfence,  unto  the 
 Tejtimony  ^Ifrael.  Ibid.  cxxx.  ^.  If  thou  n* 
 the  EJfence  Jhoiddji  mark  Iniquities,  ^Jj'lj^  O 
 Lordy  who  cajifand  ?  But  with  thee  there  is 
 Forgivenefs,    therefore  thoit  f: alt  be  fearedi 
 cxxxv,  4.  For  the  Effence  has  chofen  Jacob 
 for  himfelf',  Ifraeiyir  his  partictdar  People, 
 Cant.   viii.  6.  Love  is  as  Jiro72g  as  Deaths 
 yealoiify  objiinate  as  the  Grave ;    the  Coals 
 thereof   are  Coals  of  Fire,   n»  TSlth^   the 
 Flatne  of  Jah.     Ifa.  xii.  2.  Behold  ^^c  God 
 is   my  Salvation  ;    I  will  trufi  and    not 
 be  afraid^  for  niH^   H^    the   EJfe?2ce,  ex- ' 
 ijlifig  is  my  Strength  and  Song -,  he  is  alfo  ■ 
 become  my  Salvation,     Ibid.  xxvi.  4,  2V///?- 
 Vol,  hi,  U  j^ 
 
6  M  O  S  E  S's 
 
 ye  hi  Jehovah y^r  ever^  for  in  Jah  Jehovah 
 
 is  the  everlajii?ig  Rock, — Ibid,  xxxviii.  1 1.  / 
 
 Jaidlfl^all  not  fee  TV  Jah  n^  Jah,  the  Effence 
 
 cf  Effence,    (as  Light)    in  the  Land  of  the 
 
 hrcing,     Jcr.  ii.  31.  Havel  been  a  WiU 
 
 dernefs  unto  Ifrael  ?  or  the  Ejfejjce  a  hand 
 
 of  Darknefs  ?    As  the  Earth,    cultivated, 
 
 planted,  and  aftedupon  by  Light,  produces 
 
 Fruit,  which  fupports  the  Body,  he  fays, 
 
 has  my  Effence  been  as  a  Defart,  or  a  Land 
 
 without  the  Benefit  of  Light.      Pfa.   cii. 
 
 19.  Thisfiall  be  written  for  the  Generation 
 
 to  come  ;  afid  the  People  created  ^bn^  Jhall 
 
 praife  Jah.       Ibid.    cxv.  6.  —  The  Dead 
 
 praije  not  God-,  nor  they  that  are  gone  down 
 
 into  Silence.      Ibid.  cl.  6.  Let  every   Soul 
 
 praife  Jah.    Beginning  or  ending  Sentences, 
 
 PjaL    civ.    35.    cv.  45.  cvi.  48.  cxii.   i. 
 
 cxiii.   I,  9.  cxv.    18.    cxvi.    19.  cxvii.  2. 
 
 cxxxv.    I,   21,    cxivi.    10.  clxvii.    i,  20. 
 
 cxlviii.    14.    cxlix,    i,  9.  cl.  i,    6.  'hbs^ 
 
 praife  ]thovdh  O  my  Sou l^  Ibid,  cxlvi.   i. 
 
 Hallehi-jah^    ^bb^\  praife  Jehovah  out  of 
 
 the  Heavens^  &c.  fo  in  the  following  Verfes 
 
 to  every  thing  in  each  Syftem.     Ibid.  cvi. 
 
 I.  Hallelu-jah,  niH  co??fefs  to  Jchovoihy for 
 
 he  is  goody  &c.     Ibid.  cxi.   i.  Hallclu-jah, 
 
 will  confefs  to  Jehovah   with  my  whok 
 
 Heart,  and  fo  of  other  Words.  ApGc.  xix^ 
 
 i>  4>  5>  6. 
 
 Whe- 
 
Sine    Principio.  7 
 
 Whether  n*  the  Effence,  was  then  a  re- 
 claimed  Name,  or  a    Defcription  which 
 had  been  then  given  to  the  Heavens,  itl 
 that  very  Word,  does  not,  that  I  remem- 
 ber, appear  in  the  Accounts  which  Mofes 
 gives  us  of  what  was  before  this  was  ufed, 
 except  in  m^St^^  from  r\'^'>  to  be  and  mDtf^ 
 the  Names,    dropping   one  {t^,  as  I  have 
 fhewed   their  Manner  was  in  compound- 
 ing Words,   where  the  firft  ended  with 
 the  fame  Letter  as  begun  the  fecond.     M^ 
 t2^^K  "  a  Man,    Targum  explains  it  by  t!^» 
 a  Being ;  exifting,  is ;  fome  one,  Fire/'  So 
 the  Subilance,  the  Names ;  or  the  Man,  or 
 Perfon,  of  the  Na?32es^  or  the  Subftance  of 
 Man  in   the   Names -^  as  I   have  fhewed 
 the  Heathens  ufed  the  Names  and  Attri- 
 butes of  the  Subftance  and  Powers  in  the 
 Heavens,  in  Names   of  Men  in  the  Old 
 Teftament,  fo  they  did,  as  appears  in  the 
 New  Teftament ;    and  the  Jews  did  the 
 fame  with  the  Names  of  God.     As  Ezra. 
 X.  31.  n^ti^S  noVtt.  and  i  Chrofi,  vii.  3.  So 
 ^KD^tS^*   I  Chron,  iv.  36.  and  many  more. 
 And  though  Mofes  has  given  us  no  other 
 Account  where  it  is  fo  near,  or  fo  exprcfly 
 attributed  to  the  Heavens,    though  there 
 might  be  then   a  real  Difference  in  the 
 Meaning  of  thefe  Words,   yet   there  are 
 many   more   where  fomething  near  it  k 
 U  z  implied  J 
 
8  M  O  S  E  S V^^. 
 
 implied ;  and  though  we  have  no  Accounts 
 elder,  or  near  fo  old  as  his,  yet  we  find  it 
 afcribed  to  the  Heavens  in  the  Infcriptions 
 and  Writings  of  the  Heathens  afterwards. 
 There  are  feveral  Attributes  given  to  this 
 Name  alone,  which  cannot  be  given  by 
 infpired  Men  to  any  other,   and  alfo  with 
 yehovah.     By  underftanding  this  Name, 
 we  underftand  fomc  of  David's  Speeches 
 2  Sam.  vii.  19. — And  hath  fpoken  of  thy 
 Servant's  Houfefor  a  great  while  to  come ; 
 and    rmn  n^j    this  is  the  Manner  (M.- 
 ^T\^^\  "  Difpofition,   Condition,   Manner, 
 Form")  tD"l^T\  of  the  Man  '>T\^  the  Lord 
 nin*    Jehovah.     A?2d  what  can  David y2zy 
 more  unto  thee  ?  i  Ghron.  xvii.  17.  HajH 
 regarded  me  according  to  the  State  of  the 
 Man    n^yDH   of  high   Degree^  Jehovah 
 Aleim.     {So  G/aJm,  p.     172.)    Becaufe 
 thefe  refer  to  the  moft  glorious  Difcovery 
 that  Man,  in  refpedl  of  himfelf,  can  make, 
 I  fliall  repeat  it.      Pfa,   Ixviii.  19.    Hajf 
 qfce?ided  on  high ;  thou  haft  kd  Captivity. 
 Captive,   m^DilD  nnpV,  haft   taken  Power 
 to  be  a  Giver  of  Gifts   (of  Love)    D'IKJl 
 (in  the  EfTence  of  Man)  even  to  the  RebeU 
 lious  (thofe  turned  afide)  \2V:h  for  thee  to  . 
 dwell  in  H^  the  Eftcnce  of  the  Aleim.     The 
 Tranflators  have  made  DHdV  haft  taken,  the . 
 Word  rather  fignifies  to  take, .  as:.a Property . 
 
 ..    .  or 
 
Sine    Prmcipfo*  g 
 
 or  Prey ;  and  they  have   taken  niJHO  to 
 be  of  the  Root  ]r\^  and  fo  rendered  it  Gifts. 
 There  is  no  fuch  Change  allowed  in  He- 
 brew  5  the  Word  is  from  the  Root  n^D  to 
 make  Prefents   for  Love,  often  in  a  bad 
 Senfe,    which  hurts  not  the  Word  ^  and 
 they   have  made   it   fignify,    to   lament, 
 Judg,  xi.  40.  Where  the  Virgins  went  to 
 make  Prefents  to   the  Daughter  of  Jeph- 
 thaby  who  was  a  Reclufe  dedicated.     And 
 the  D  is  a  Prefix,  which,  as  I  .fhewed   in 
 the  fecondPart  ofMofes's  Principiay  p.  162. 
 is  to  inanimate  Things,  mechanical  Pow- 
 er ;  fo  to  Perfons,  e,  g.  'f)!^  Power  to  lead 
 his  People,  £?r.     So  it  is  here  the  moft  ten- 
 der Expreffion,    Power  to  give  Gifts  of 
 Love  to  the  Spoufe.     This  clears  the  Text, 
 Dan,  vii.   13,   14,  J  Jaw  in  the  Night  Vi- 
 f,ons^  and  behold  one  like  the  Son  of  Man 
 came   with    the   Clouds    of  Heaven^    and 
 came    to    the  Antient   of  Days^    and  they 
 brought  him  near  before  him  :  And,  there 
 i^as  ^iven  him  Dominion   and  Glory ^  &c. 
 And  the  Citation,  Ephef,   iv.  8,    (3c,  and 
 I  Tim.v'i.   16.  Heb.v'i,   20.  vii.  i.  viii.  i, 
 but  I  muft   defer  this  till  I   treat  of  the 
 Chernbims, 
 
 There  are  feveral  Attributes  given  n* 
 
 the  Eflence,  which  are  fo  tranflj  ted  as  to 
 
 ccnvey  no  Idea  of  what  was  in*  rnded  by 
 
 U  3  them. 
 
i6  MOSES'^ 
 
 t?iem-     There  is  one  fo  often  repeated  in 
 the  Pfalms  of  David^  that  it  muft  be  of 
 fomc  great  Confequence,  that  is  i^Vll ;  it 
 is  frequently  not  tranflated,  bmt  the  Letter 
 changed,  it  is  fometinaes  conftrued  praife 
 ye^  that  iSj    afcribe    fomething   which    is 
 great  or  excellent  ^  but  they  tell    us    not 
 what  J  we  want  the  vifibleThing  or  Adlion 
 to  which  the  Word  is  applied,  and  frorn 
 whence  we  are  to  borrow  or  take  an  Idea, 
 and  apply  it  fpiritually  to  the  EiTence.     S. 
 bVn  ''  To  fhine,  lighten,  give  Light,  be 
 clear,  bright,   ghtter,  &c,  — *  nbnn  Splen- 
 dour,   Light,  Lumination,  Day,  &c.''  fo 
 in  ^11  the  Languages  :  And  there  was  fome 
 Species  of  Trees  reprefenting  this,  called 
 £3>bbn^  Jfa'  vii.    19.   fo  Jobiw.  18.  A?2d 
 in  '10K^D    his  Agents  CD^Ji^*   hath  placed 
 nVnri  Irradiation,      7j,   P.  Marg,  Light. 
 What  VDKblD  fignifies,  I  have  fufficiently 
 proved  in  the  fecond  Part  of  Mcfes's  Prin- 
 cipia^  p.  96.  and  in  the  fame  Difcourfe  re- 
 peated "Job  XV.    1 5.    they  are  writ  DVJSi;^ 
 Heavens,     Names  ;     and    though   pcnet^ 
 {placed)  is  a  true  Tranflation,  yet  in  Mat- 
 ters of  the  greateft  Confequence  to  pre- 
 ferve  the  higheft  Attribute,   we   muft  try 
 to  give  the  full  Extent  of  the  Word  in  thele 
 natural  Things.     C.  D1^  "  to  put,  place, 
 (with  Art,  Care,  Order)  to  put  to,  com- 
 
 pofe^ 
 
Sine    Principio.  1 1 
 
 ?pore,  difpofe,  impofe,  intcrpofe,  propofe, 
 repofe,  appoint,  fet  in  place.  Order."  Here, 
 he  has  placed  Light,  Splendour,  (Sc.  me- 
 chanically, and  in  his  Legates,  in  the  high- 
 eft  Senfe  emblematically,  or  typically.    So 
 Job  XXV.  V.  Behold  even  unto  the  Moon  and 
 itjhineth  not^  (al  pitch  its  Terit,)  Ibid.  xxix. 
 3.  When  he  made  his  Light  to  irradiate. 
 Ilk.  xiii.  10.     Shall  not  make  their  Light 
 tojhine.     The  Word  fignifies  to  fhine,  to 
 iflue  Spendour  in  Light,   to  irradiate,  and 
 by  Confequence  to  circulate,  and    all  the 
 EfFeftj.     Coc.  bbn — ''  All  fcem  to  agree 
 in  the  Signification  of  circular  Motion  (Trsp;- 
 ^o^ci(;)  and  a  certain  unreftrained  Motion," 
 and  fo  to  attribute  that  to  n^  the  Effence, 
 is  that  Species  of  Praife  the  LXX  would 
 not  tranflate,  but  put  it  into  Greek  Letters ; 
 and  they  have   ufed  the  Hebrew  m  Greek 
 Letters  in  the  N^w  Teftament»     Whether 
 the  Turks  in  their  Cries  or  Prayers  cited 
 by   S.   p.    77»    mean  this,    by   changing 
 n  for  K,  which  I  fhall  Ihew  in  its  Place  at 
 b^,  when  they  fay    K'  ^Vl^  ^"^  ^bb^  K* 
 K^b^  je  allahy  je  allah,  je  allah ;    or  each 
 je  allah  be  here  a  Perfon,  in  the  ElTence, 
 ought  to  be  by  themfelves  explained  j  and 
 Search  fhould   he  made  whether  this  bn 
 .and  bx  be  not  in  the  Language  where  the 
 Jatter  was  firft  ufed  Verb  and  Noun,   S  T. 
 U  4  La. 
 
1 3  MOSESV^^ 
 
 Laf,lhc,i.  1 171.  ''Halo^  halas^hahre^ 
 to  exhale,,  to  breath, — The  I  lalitus  of  the 
 Sun  fhould  lofe  Strength."  Befides  attri- 
 buting Irradiation  of  Light  to  T\'  the  Ef- 
 fence  was  not  only  taking  away  the  Claim 
 of  Motion  from  the  Heavens,  and  giving 
 it  to  the  Eflence;  but  it  was  aifo,  and  prin- 
 cipally expreffing  the  Perfonality  of  the 
 Son,  who  is  conftantly  expreffed  by  the 
 Emblem  of  Light  iffuing  from  the  Fire, 
 which  Fire  we  have  lately  mifcalled  the 
 Son  or  Sun,  ''HA/or,  the  fame  as  ti^^ti^  Light 
 coming  forth.  1  believe  this  was  what 
 the  Heathens  aimed  at  in  their  Hymns, 
 which  are  no  more  tranflated  than  this 
 was  ',  there  are  other  Attributes,  fuch  as 
 riT  which  are  common  with  n*  and  niH* 
 which  w^ill  be  explained  in  its  Place, 
 
 I  do  not  pretend  to  fliew,  how. the  JZ"^- 
 hrews  pronounced  either  Confonants,  or 
 real,  or  fuppofed  Vowels,  bccaufe  we 
 know  from  Scripture,  the  Tribes  differed 
 in  that  J  much  lefs  haw  the  Greeks  would 
 \yrite  or  pronounce  any  Hebrew  Word 
 they  carried  along  with  them :  They^ 
 doubtlefs,  differed  much  more  in  their 
 Dialed:s,  becaufe  they  differed  in  the  Let- 
 ters of  Words  of  the  fanie  Signification  ^ 
 and,  in  order  to  form  their  Grammar, 
 ehey  frequently  added  a  Tail  of  Lettprs  to 
 '  '  "    make 
 
Sine  Prmcipio.  t  ^ 
 
 make  a  Termination  5  and  what  flill  makes 
 it  moft  difficult,  they  kept  not  to  their 
 Roots.  We  find  the  Letters  which  are 
 anfwerable  to  n»  though  not  founded  Jah, 
 S.  T.  Index  c.  2.  1076.  "  "%  le.  In  the 
 Ionic  dialed:  for  J  a  la^  alone,  one ;  jLt/a, 
 IJLovvi,  according  to  Hejychiiis  alfo,  liig  ies^ 
 for  iJLtoiq^  mias,  from  the  Mafculine  IW>  loSy 
 one  alone.  But  I'l?,  ie^  he  came,  'IxBoty  El- 
 thoi^  from  S\JLiy  ^  ie^  fent,  comes  from 
 i^p.'*  *Tis  here  cited  out  of  Hymns,  to 
 their  feveral  Gods,  fingle,  and  double, 
 and  in  an  Anfwer  by  Mercury  thrice 
 *V  t^  lyj  with  various  Conftrudtions.  As 
 n^  is  the  firft  Part  of  mn^  Jehovah^  and  as 
 the  Greek  Words  for  each  are  mixed  to- 
 gether, and  as  the  Greeks  writ  their  Letters 
 to  anfwer  that  Word,  as  they  in  their  fe- 
 veral Dialedis  pronounced  thefe  Letters,  or 
 perhaps  as  it  was  pronounced  before  Letters, 
 we,  though  the  latter  be  before  itsCourfe, 
 fhall  take  the  Greek  Words  for  them  toge- 
 ther. Ibid,  Index  1077.  "'I'?'^^  I^i(^^ —  is 
 an  Epithet  oi  Apollo  according  to  Hefychius 
 -r-  For  fince  there  are  two  great  Effedls  of 
 this  Star,  /.  e.  the  Sun,  the  one  which 
 with  a  temperate  Heat  is  of  Benefit  to  the 
 Lives  of  Mortals  -,  the  other  that  by  the 
 darting  his  Rays  caufes  fometimes  a  pcfti- 
 lential  Poifon,   thefe  two,  and  the  fame 
 
 Surnames 
 
14  MOSESr^--- 
 
 Surnames,  &c.''  So  In  Scap.  lyi'iog -^  we 
 alfo  find  Iciuy  /?? ,  I w  fo  ufed.  PI.  Lex  Iw, 
 lo,  to  Go,  &c.  'li,^  Joe,  a  Wind,  Blaft— 
 Splendour,  Smoke,  Fume, —  Scap.  Iw^J— . 
 hhy Hcfychius  alfo  conftrued Smoke, Fume, 
 Spendor,  Impetus,  Impulfe.  S,  T.  t  i.  c. 
 18.  1653.  Isco  leoy  to  caft,  emit.  Greg. 
 Lex.  t\^r\''  Jehvah  the  Antients  called 
 Iduo  Tavo.  Ire?i.  B.  i.  c.  18.  Orig.B.  6. 
 ^gainft  Ceifus,  Macrob,  Sat,  B.  i.  p.  251. 
 The  Sun  is  fignified  by  loiwy  lao^  265.  The 
 AJfyriam  2\.{.o  (worlhip)  the  Sun  under  the 
 Name  of  Jove,  or  Jupiter ^  whom  they 
 call  Jupiter  HeUopolites,  (/.  e,)  the  Prince 
 of  the  Sun.  307.  Jupiter  is  the  middle 
 iEthcr.  Selden  of  the  Syrian  God.  p. 
 115.  Thence  from  Idu)  and  Uic^)  lao  and 
 leiio,  was  formed  Jovis^  at  length,  it  pafled 
 into  Jovis-pater,  Jovifpiter  and  Jupiter^ 
 Ley  decker^  T^heological  Exerc,  of  the  The- 
 ology or  Symbols  of  Mofes,  p.  7.  For 
 Diodorus  Si  cuius  bibL  B.  2.  fiys,  that 
 Mojes  feigned  the  God  called  lao  to  be 
 the  Giver  of  the  Laws  which  he  prefcribed  : 
 and  in  Macrohius  There  is  extant  this 
 Oracle  of  Apollo, 
 
 lao  God  of  all  Supreme  proclaim, 
 
 Leydfcker^ 
 
Sina   Principle*  15 
 
 Leydecker^  p.  25.  This  rather  feems  tQ 
 be  the  Truth,  that  the  Gentiles  attributed 
 the  Idea  of  the  Supreme  Being,  which  the 
 Mind  by  the  help  of  Self-confcioufnefs  can- 
 not but  have  a  Conception  of,  to  Figments 
 or  Creatures  :  But  the  Name  lao,  Apollo^ 
 they  afcribed  to  him  alone,  who  was  wor- 
 fhippcd  under  various  Names,  and  was,  in 
 the  Winter  Pluto^  in  the  Spring  Jupiter^ 
 in  Summer,  the  Sun,  in  Autumn  laOy  M^^ 
 frob.  Sat.  B.  i.  c.  i.   18. 
 
 lao  God  of  all  Supreme  proclaim^ 
 
 Pluto  in   Winter^   Jove    in  Spring  his 
 
 Name-, 
 Sol  is  the  Sound  in   Summer  glads  hii 
 
 Ear^ 
 lao  in  the  Autumn  of  the  Tear. 
 
 Namely,  the  Sun  is  Jehovahy  and  the  Sun 
 as  Orpheus  in  the  fame  Macrobius  in  the 
 Place  cited,  is 
 
 One  Zeusy  [one  Ades^  one  Helios^  one  Z)y- 
 
 cnyfus, 
 
 Zeus  Jupiter  is  from  a  Verb  that  figni- 
 fies  Fervour  ^  Ades,  Pluto^  from  lying  hid, 
 Helios  the  Sun,  from  Splendour  ;  Dionyfus 
 from  the  Verb  Dioneijihi^  becaufe  it  is  car- 
 ried 
 
ii6:       MOSESV™ 
 
 ried  round  in  an  Orbit,  and  as  the  Poet 
 feigs, 
 
 ■  Becaufe  it  is  circulated  round  bomdlefs 
 Olympus. 
 
 •^"Altho'  Macrobius  fays,  that  Naturalifls 
 define  DionyfuSy  the  Nous  Mind  of  Dios 
 yupiter  ;  becaufe  they  made  the  Sun  the 
 Mind  of  the  World.  The  World  is  named 
 Heaven,  which  they  call  Jupiter :  thence 
 Aratusy  we  fpring  from  'Jupiter,  So  Ley- 
 decker^  p.  9.  Eufebius  Evangelical  Prepa- 
 rMon,  B.  I  I.e.  2.  upon  which  Account 
 we  read  this  Infcription  in  a  Temple  of 
 ApMa^  Eiy  thou  Art,''  So  Porphyry  makes 
 Sanchoniathoii  take  his  Hiftory  from  a  Prieft 
 of  this  'li\)(Ai-^'IevOy  as  appears  by  the  Powers 
 in  it,  which  they  called  Sons  and  Daugh- 
 ters, and  which  poor  Dr.  C,  &  al.  have 
 miftaken  for  Men,  and  from  their  Times 
 of  fuppofed  Life,  have  framed  Chronolo- 
 gies. He,  one  would  think,  with  a  De- 
 figri  to  ftrengthen  the  Scriptures  3  others, 
 with  a  Defign  to  deflroy  them. 
 
 It  can  be  no  Difpute  what  Ideas  thefe 
 Words  T\\-^yjj  le,  kzco,  lao,  sij  Eiy&c,  were 
 intended  as  far  as  poflible,  to -convey  by 
 God,  of  himfelf ;  or  by  the  Worshippers 
 on*!  each  fide.     By-  our  late  Wifdom  we 
 
 have 
 
Sine    Prmcipio.'  17 
 
 have  given  up  the  Claim  of  Self-ei^llence 
 of  the  Heavens ;  nay,  we  have  averr'd,  that 
 at  prefent,  it   has  not  Subftance,  Efience  : 
 But  for  all  that,   we  have  not  given  the 
 Attribute  to  God,   as  you  may  fee,  that  is 
 ftill  a  Difpute.     Tbe  Long,  and  Lat.foundy 
 p.  61.  Corol.  (8.)  "  ^However,  fo   far  we 
 are  fure,  that  the  Earth  on  which  we  live, 
 has  not  been  from  all  Eternity,   in  its  pre- 
 fent State  ;  but  at  a  certain  Period  back- 
 ward, this  diurnal  Motion,  or  our  Day  and 
 Night,  as  diftindt  from  Summer  and  Win- 
 ter, really  began ;  as  all  antient  Tradition 
 and  Records  whatfoever  do  agree  ;  and  as 
 Dr.  Halley  himfelf  is  very   free  to  confefs. 
 Philof.  Tranja6t,  N^  344."   And  in  others 
 fo  blafphemous,  that  I  think  not  proper  to 
 infert  them.     So,  that  which  the  Ancients 
 attributed  of  Eternity  falfly,  or  which  we 
 conftrue  fo  falfely  ;  and  of  Powers  exifting 
 truly,  tho*  dependently,  to  the  Heavens  ; 
 thefe  attribute  to  the  Orbs,  make  them  Cg- 
 eval  with  God,  fo  God  ;  and  poiTefs'd  of 
 Properties  to  move  regularly,  l£c,  fo  pof- 
 fefs'd  of  this  Attribute.     Thofe  who  have 
 not  been  convinced  of  the  Difference    in 
 that,  by  the  Miracles  and  Defcriptions   of 
 Mojes^  will  not  be  convinced,  if  one  were 
 to  come  from  the  Dead ;    and  I  mufl 
 
 leave 
 
x8  MOSESV— 
 
 leave  them  to  the  Mercy  or  Judgment  of 
 God. 
 
 I  am  to  obferve,  that  'tis  no  Difparage- 
 mcnt  to  thefe  or  any  other  Words,  that 
 they  were  only  ufcd  truly  on  one  fide, 
 and  falfely  on  the  other ;  nor  that  every  At- 
 tribute w^as  ufed  on  both  fides  ;  nor  yet,  is 
 any  of  their  Efficacy  loft,  becaufe  fome 
 well-meaning  Chriftians  have  fuppofed, 
 that  the  Heathens  underftood  the  true  God, 
 and  applied  them  to  him. 
 
 As  thcfe  Words  how  raife  a  common 
 Idea,  and  any  Creature  which  exifts,  and 
 can  fpeak,  may  ufe  them ;  or  they  may  be 
 ufed  by  any  fuch,  for  any  thing  which  is 
 created,  and  he's  or  exifts  :  Yet  as  the  In- 
 tent or  End  of  every  Speech  muft  refer  to 
 fome    Affirmation    or    Difcovery,    to    a 
 Queftion  afked,  or  fomething  in  Contro- 
 verfy  or  Difpute  ;  when  any  Perfon  is  afk'd, 
 as  the  Man  cured  of  Blindncfs,  whether  he 
 was  the  very  Man  which  had  been  blind  ? 
 He   anfwers    I  am.     Or   when  the  Dif- 
 courfe  was  John  iv.  25.  about  the  MeJJiahy 
 hefays,  Ver.  26.  lam^  there  might  be  a 
 Pretence  made  to  cavil  ^  but  as  thefe  Words 
 are  ufed  for  the  Aleim,  cited  Matt.  xxii.  32; 
 Iain  God,   bcc.  John  xm,  17^.    Te  call  me 
 Majler  and  Lord,\  and  ye  fay  W€ll\  for  I 
 am.     When  a  Perfon,  as  Phil  ii.  26.  ivho 
 
 being 
 
Si?2e  Priiiciplo.  '19 
 
 being  in  the  Form  of  God^  thought  it  not 
 'Robbery  to  he  equal  with  God ;  and  who  was 
 fettling  the  Creed  *  of  his  Followers,  fays 
 both    before,    at,   and     after    his    Death 
 and  Rcfurredlion,   Depend  upon  ??ie,  as  ye 
 do  Upon  the  Father  for  God ;  for  lyca  h^i  I 
 em  ;  what  thefe  Words  intend  or  exprefs, 
 need  not  be  explained,  or  fo  much  as  men- 
 tioned  in  Difpute.     The  EfFe<ft  of  thefe 
 Words,  when  pronounced   by  him  upon 
 the  Minds  of  his  Hearers,  who,  *tis  evident, 
 underflood  them,  and  fo  upon  their  Aftions, 
 appears  from  the  higheft,  and  fo  down- 
 ward to  thofe,  who  w^ere  fent  to  feize  him  > 
 who,  when  they  had  heard  it  were  ftunn'd, 
 ran  backwards,   and  fell  to  the  Ground. 
 To  trace  this,  Heb.  xi.  6.   He  that  cometh 
 to  God  miift  believe  ort  eg-)  that  he  is.  Matt„ 
 xiv.  27.    Strait  way  ]tinifpoke  unto  them^ 
 fayingy  he  of  good  cheer  lyd  li^i  I  am,  be  not 
 ajraid.  Mark  xiii.  6.    Many  fiall  come  in 
 tny  Name,  f^y^^g-,    ort  lyco  hf^ii,  that  I  am^ 
 and  [hall  deceive  many.     Luk.  xxi.  8.  take 
 heed,   that  ye  be  not  deceived,  for  7na7iy  Jloall 
 come  in  my  Name,  faying,  I  am  ;  and  the 
 time  draweth  near  :  go  ye  not  therefore  af- 
 ter the?n,  John  viii.   28.    Jefus  faid  unto 
 them,  verily,  verily  I  fay  unto  you,  before 
 Abraham  was^  1 41m,  Ibid.  vii.  29.  He  that 
 
 fmt* 
 
20         MOSES7— 
 
 fent  me  is  4rue ;  'whom  ye  know  not :   but  I 
 know  him  ^  for  I  am  from  him,  8.  24.  If  aid 
 therefore  unto  you^  that  ye  Jhalldiein  your 
 Sins !  for  if  ye  believe  not  that  I  am  y  ye  fh  all  die 
 in  your  Si7is,  28.  Then  faid  Jefus  unto  them^ 
 when  ye  have  lift  up  the  Son  of  Man ^  then 
 f@all  ye  know  that  1  am,  xiii.  1%,  He  that 
 eateth  Bread  with  me^  has  lift  up  his  Heel 
 againfl  me  :  Now  I  tell  you  before  it  come^ 
 that  when  it  is  come  ye  may  believe  that  lam^ 
 Luck  xxii.  69.    Hereafter  Jhall  the  Son  of 
 Man  ft  on  the  right  Hand  of  the  Power  of 
 God,     Then  faid  they  ally  art  thou  then  the 
 Son  of  God  ^  and  he  faid  unto  them,  ye  fay 
 that  I  am,    Mark.  xiv.  61.  Art  thou  the 
 Chrift,  the  Son  of  the  Blejfed?  and  Jefas 
 faidy  lam-y  and  ye  fall  fee  the  Son  of  Man 
 fitting  on  the   right  Hand  of  Power y   and 
 coming  in  the  Clouds  of  Heaven,  Johnxviii, 
 4.  whom  feek  ye  ?  They  anfwered  himy  Jefus 
 of  Nazareth.    Jefus  faith  ufito  themy  I  amy 
 and  Judas  alfo  which  betrayed  himy  food  with 
 them  ;  asfoon  then  as  he  had  faid  unto  them^ 
 I  am  y  they  went  backwards  and  fell  to  the 
 Ground,  Heb.  xiii.  8.  Jefus  Chrift  the  fame - 
 Tefterdayy  and  to  Day  and  for  ever.    Luk. 
 xxiv.  38.  why  are  ye  troublcdy  a7id  why  do 
 Thoughts  arife  in  your  Hearts  ?  behold  my 
 Hands  and  my  Feet  for  I  ?nyfelf  am,  KtVo 
 i.  ij.  fear  not  y  I  am  j  the  frfandthe  laft^ 
 
 and 
 
Sim    Principio.  2 1 
 
 4ftid  the  living  one ;  and  I  was  dead^  but 
 behld,  I  am  alive  for  evermore.  Amen,  ii, 
 8.  nefe  Things  fays  the  firfl  ajid  the  lafi^ 
 which  was  deady  and  is  alive.  And  yohn 
 the  Baftifl  renounced  this  Attribute,  as  ap- 
 pears, AiSs,  xii.  25.  And  as  ]ohn  fulfilled 
 his  Courfe^  he  faid.  Whom  think  ye  that  I 
 am  ?  I  am  not ;  but  behold  he-cometh  after 
 me^  &c 
 
 CAP.    IL 
 
 As  God  has  thought  proper  to  diftin- 
 guifh  himfelf  by  the  Noun  or  Name 
 n*  the  Effence,  alone  or  fingle,  fo  has  he  by 
 the  compound  Name  of  niH*  which  the 
 Hebrews  or  Chaldee  Jews  own  to  be  com- 
 pound, by  calHng  it  the  Name  of  four 
 Letters  5  becaufe  none  of  the  Roots  have 
 more  than  three.  They  have  made  or 
 pretended  to  make  a  Legend  of  Guefles 
 about  its  Derivation  and  Signification. 
 The  Word  has  no  Relation  to  any  Hebrew 
 Word  which  exprefles  Dominion,  other- 
 wife  than  by  Confequences ;  nor  can  it 
 be  deduced  from  any  fingle  Root,  nor 
 will  any  fingle  Word  be  related  to  it  as 
 «ne  Word  -,  nor  has  it  any  Relation  to  any 
 Vol,  IIL  X  Word 
 
2  2  MOSESV-' 
 
 Word  which    expreffes  Support.     Othef 
 Words  are  put  after  it,  to  exprefs  that ;  as 
 Pfalm,  xcvii,  5.  At  the  Prefence  o/' Jehovah, 
 at  the  Prefence  \T\^  of  the  Lord  (Diredtor) 
 of  the  whole  Earth.     The  Word   is  com- 
 pounded of  n^  the  Effence,  and  the  Par- 
 ticiple mn  exifting  by  lome  Virtue,  Pow- 
 er, or  Ad;ion,   neceffarily  and  voluntarily 
 in    it   felf  ^    fupporting   or   fuftaining  its 
 Exiftence    perfonally,      in     Manner,     in 
 Virtue,  in  Power,  in  Strength,  in  Action, 
 in  Wifdom  ;  whereby   all   the  Species  of 
 fecondary  ElTences,  Things^  and  Pcrfons 
 are   made,  and  for  proper  Times,  cxift  in 
 Manner,   in   Form,   or  in  Subftance ;  and 
 all  the  Powers  in  them,  and  the  Accidents 
 which  befal  them,  from  whence  we  take 
 this  Idea.     But  the  Manner  more  particu- 
 larly from  the  Eflence  and  Exiftence,  Ac- 
 tions and  Accidents,  of  the  Souls  of  Men  .; 
 of  the  feveral  Souls  each  of  the  fame  Ef- 
 fencc,   of  which  two  were  once  perfeft, 
 and  then    Images  of  CH^K    (of  which 
 hereafter)  but  now,  for  what  is  remaining 
 of  that  Exiftence  which  was  in  the  Souk 
 of  the  firft  two,  fince  in  their  fallen  State, 
 in  their  depraved  Exiftence,  and  perplexed 
 Cafe  ;  in  their  Judgments,  Wills,  Aftions, 
 and  in  their  Confcquences,  for  which  the 
 Word  mn  is  alfo   properly  ufed.      And 
 4  though 
 
MOSESV-  23 
 
 though  it  be  true  that  wc  have  no  Idea  of 
 the  Soul,  any  more  than  we  have  of  God, 
 but  fuch  as  we  are  alfo  forced  to  borrow 
 from,  and  exprefs  by  other  Things,  yet  we 
 are  more  intimately  acquainted  with  our 
 own  Souls  or  Minds,  than  with  any  thing 
 without  us  :  And  as  our  Minds  exift  be- 
 fore they  are  rectified,  we  are  apt  to  take 
 Ideas  of  God  from  them,  which  then  of 
 coiirfc  are  falfe  ;  and  the  more  they  are 
 rcdified,  the  truer  our  Ideas  will  be,  which 
 clears  one  of  the  greateft  Myfteries  in  Man's 
 Part  of  Religion. 
 
 The  Word  n»  exprefles  fimply  the  Ef- 
 fence  :  the  Word  mn  goes   further,  im- 
 plies every  Perfon,  Power,  and  Manner^ 
 which  is  in,  or  with  the  Effence.  This  mn 
 has  not,  I  think,  been  ufed  in  the  Scrip- 
 tures as   a  Verb   in  the  Indicative  Mood 
 and  prefent  Tenfe,  becaufe  there  are  no 
 Perfons,    Powers,   or,   &c.  exift   in   that 
 Manner,  with  any  other  Effence  ;  nor  is 
 there  any  Root  or  Subftantive  to  the  Word 
 ufed,  becaufe  none  elfe  can  fay  I  have  Ex- 
 iftence   in,  or  with   my   Effence.      The 
 Word  \yn  which   is  a   feparatc  Root,  js 
 neareft,  and  is  applied  to  that  Subftance  wc 
 call  Matter.     In  how  many  other  Moods 
 and  Tenfes  thefe  Words   cannot  be  ap- 
 plied   in    Scripture    to  other    Things  by 
 
24         M  O  S  E  SV 
 
 God  or  his  Prophets,  as  their  own  Words, 
 may  be  (hew'd  at  Leifure,  I  fhall  not 
 crowd  this. 
 
 I  muft  obferve  here,  what  I  have  done 
 already  that  in  compound  Words,  where 
 the  firft  Word  ended  with  the  fame  Letter 
 as  begun  the  fecond,  that  begun  the  fccond 
 Word ',  and  here  one  T)  He  in  Jehovah  is 
 dropped. 
 
 If  you  ask  me  here  for  cited  Authorities, 
 other  than  Ufagc  in  Scripture,  the  Jews 
 forbad  any  to  pronounce,  much  more  to 
 write  thefe,  but  to  ufe  other  Words,  Words 
 of  other  Significations,  inftead  of  thefe  ; 
 and  our  Divines,  inftead  of  following 
 Cbri/i's   Direftions,    have  followed  theirs. 
 
 Whether  this  Word  was  compofed  to 
 diftinguifh  this  Eflencc  from  the  Eflencc 
 of  the  Heavens  only,  which  though  cre- 
 ated, had  Power  of  Motion,  &c,  put  into, 
 it  by  Mechanifm,  or  this  Word  was  alfo 
 adapted  for  Words,  to  be  joined  with  it, 
 which  could  not  be  joined  with  jab  alone^ 
 in  the  Revelation  of  the  Perfonality,  fo  as 
 to  diftinguilh  the  Perfons,  will  appear  by 
 the  Words  joined  with  it  on  that  Ac- 
 count. 
 
 T  he  compound  Name  ^(f^ovtf^,  tho*  it 
 is  but  aNam^of  Diftiaftion,  is  the  Foun- 
 dation 
 
Sim    Principio.  55 
 
 dation,  and  all  other  Names  arc  but  Supcr- 
 
 ftrudlures,  additional  or  explanatory  of  that. 
 
 This  Nanie  is  incommunicable  to  any  o- 
 
 ther  Eflcncc,  and  this  Name  is  incomprc- 
 
 hcnfiblc  ;  not  that  there  is  any  Defeft  in 
 
 the  Word,  but  bccaufe  we  cannot  take  in 
 
 the  Idea  which  the  Word  offers  ;  nay,  if 
 
 we  attempt  to  borrow  Ideas  from  all  Things 
 
 within  our  Scnfc,  in  many  Points  they  help 
 
 ys   not  :     We  cannot    comprehend   any 
 
 thing  of  Effencc  or  Exiftcnce,   without 
 
 what  we  call  Subftance,  that  is,  fomething 
 
 with  the  Condition  of  Solidity  in  the  whole, 
 
 or  in  its  Parts  ;  tho*  we  know  the  Powers 
 
 in  the  Effencc   of  our  Souls  exift,  yet  wc 
 
 cannot   tell  how.     Thence  a  certain  Ob* 
 
 ferver  of  Appearances  has  faid,  Virtue  witb^ 
 
 nut  Subjlance  cannot  fubjijl.     Yet  ftill,  in 
 
 the  Scnfc  of  Diftindlion.     Pfal.  cxxxv.  13. 
 
 Tihy   Name  Jehovah  endureth  for    ever^ 
 
 md  thy  Memorial  Jehovah  throughout  all 
 
 Generatims.     Hofea  xii.  5.  Even  Jehovah 
 
 Aleim  ofHofts^  Jehovah  is  his  Memorial. 
 
 It  anfwers  this  End,  but  as  a  Name  cannot 
 
 defcribe,  that  i^,    we  cannot  comprehend 
 
 either  how  an  Effence  could  be  without 
 
 Beginning,  nor  how  the  firfl:  Effencc  could 
 
 begin  \  neither  this  nor  any   other  Word 
 
 or  Thing  helps  us  to  any  Idea  of  this  Kind  : 
 
 In,  this  Senfe,  Prov.  xxx.  4.     What  is  his 
 
 X  3  Name 
 
t6  M  O  S  E  SV-->. 
 
 Name  j  or  what  is  his  Son's  Name  ?  So 
 MaU,  xi.  27.  John  vi.  46.  In  others  feme 
 Things  help  us.  Judg.  xiii.  18.  TFhy  is 
 this  that  thou  askeji  after  my  Name  ;  feeing 
 it  is  'f^h^  wonderfuL  Ifa.  ix.  5.  and  his 
 Namefhall  be  called  Wonderful.  PfaL 
 Ixxxix.  6.  ^he  Airs  Jhall  confefs  thy  Won- 
 derfulnefsy  Jehovah.  We  cannot  fee  any 
 Thing  eternal,  without  being  eternal  ^ 
 or  infinite,  without  being  infinite.  But 
 the  Heavens  help  us  to  an  Idea  of  that 
 tYonderful  Manner  of  Exiflence  in  Per- 
 fons,  and  the  rcfpeftive  Parts  of  each 
 to  us,  which  only  concerns  us  to  know. 
 Yet  we  cannot  comprehend  their  Manner 
 of  afting  in  other  Things.  If  we  were 
 to  fee  Matter  created,  or  all  we  could  fee 
 of  it,  fee  it  ftart  out  of  nothing,  that  would 
 give  us  no  Idea  of  the  Ad:.  And  fuppofe 
 we  could  borrow  only  a  Part  of  the  Ide^ 
 from  the  Soul,  only  to  frame  an  Idea  of 
 Exiflence,  as  we  could  have  no  Idea  of 
 the  EfTence,  though  we  are  certain  of  the 
 Truth  of  its  Exiftence,  and  of  its  Action, 
 yet  the  Manner  of  Self-exiflence  is  ftill  in- 
 comprehenfible,  becaufe  there  is  nothing  in 
 our  Reach  can  give  any  Idea  of  it.  This 
 Word  is,  as  aforefaid,  a  Word  of  Diflindi- 
 on,  as  well  as,  and  more  fully  than  of  De- 
 fcription,  in  Oppofition  to   all  other  Ef- 
 
 fences^ 
 
Sine  Principio.  27 
 
 fences,  or  to  each,  which  docs  not  be,  and 
 exift  of  it  felf,  in  Perfons,  in  Manner, 
 with  fuch  Powers,  G^c.  The  Word  n* 
 alone,  or  thus  compounded,  muft  be,  and 
 is  always  lingular. 
 
 As  this,  and,  as  I  think,  almoft  all  /&- 
 -brew  Names  were  expreflive  Names  for 
 the  ElTencc,  the  Matter,  the  Subftance, 
 the  Heavens,  which  they  ferved,  as  well 
 as  perfonal  Names,  they  ufed  to  invoke 
 the  Heavens,  by  thofe  Names.  As  i  Reg. 
 xviii.  24.  And  call  ye  on  the  Name  DD^H^J^ 
 of  your  Godsy  and  I  will  call  on  the  Name  of 
 Jehovah.  So  i  P^r.  xvi.  29.  Afcribe  to 
 Jehovah  the  Glory  of  his  Na?ne,    Amos  v. 
 
 80  ix.  6. Jehovah  his  Name,    Pfalm. 
 
 cxviii  26.  BleJJed  is  he  that  comet h  in  the 
 Name  of  Jehovah.  So  Matt.  xxi.  9.  And 
 though  the  Name  of  Eflence-exifting,  could 
 notjufily  or  properly  be  given  to  any  other 
 Eflence  or  Subftance,  yet  the  Heathens  had 
 ufed  this  Word,  or  had  Words  in  other 
 Languages  v/hich  exprefled  it  j  if  it  had 
 not  been  (hewed,  we  may  fee  by  the  Chal- 
 lenges in  Scripture,  that  they  had  then  at- 
 tempted fomc  fuch  Thing.  Pfal.  Ixxxix.  6. 
 Who  in  pn^  the  Heavens  (the  Conflidors) 
 can  be  compared  to  the  Ejj'ence  exijling.  i . 
 Par.  xvii.  20.  Jehovah  there  is  none  ^IDD 
 like  thee.  And  it  is  in  a  Manner  affirmed 
 X  4  the 
 
28  M  O  S  E  SV---. 
 
 that  they  had  by  thefe  Declarations.  PfaL 
 Ixxxiii.  19.   a7id  they  Jkall  know  that  thou^ 
 thy  Name  Jehovah  alone^   art  mofi  high  ^- 
 bove  all  the  Earth,      Ifa.  xlv,   18.    /  am 
 Jehovah,  and  there  is  not  ^\^  another  [ot^ 
 no  further.)  Ibid,  xxxvii.  20.   ^at  all  the 
 Kingdoms  of  the  Earth  may  know  that  thou 
 art  Jehovah  alone.     And  by  theie  Prophe- 
 cies  of  the   Time,    when  the  Heatliens 
 ihould   leave   worfhipping    the  Heavens, 
 and  turn  Chriftians,  Zach.  xiv.  9.    //;  that 
 Day  Jkall  Jehovah  be  one^  and  his  Name 
 one,    Jer.  xvi.  2 1 .  arid  they  Jhall  know  that 
 my  Name  is  Jehovah.     And  when  Mofes 
 gave  a  Creed  to  \kit^ews^  Deut.  vi.  4.  Hear 
 O  Ifrael,  Jehovah,  onrKhivn  is  one  Jehovah. 
 The  Aleim  of  the  Heavens  were  of  one  Ef- 
 fence,  but  that  was  not  the  Eflence-exift- 
 ing:  fo  they  were  to  believe  that  there  was  but 
 one  Effence  Exifting ;  that  the  Subftance  of 
 the  Heavens  was  not  another  Effence  exift- 
 ing. The  Heathens  made  all  their  Gods  of 
 one  Subftance,  under  the  Word  Movo^(no;,  S. 
 T.  t.  i,  1132.  *'  Whofe  Subftance  is  fingle, 
 that  is,  fingle  in  its  Kind,  and  having  no- 
 thing like  unto  its  Subftance  :  as  the  Sun, 
 Moon,  Heaven."    Here  he    miftakes  the 
 Fluxes  of  Light  for  the  Orbs,    as  I    have 
 fufficiently    proved  5    and    they    ufed  the 
 Word  O^Q^(riQg    ^/  cf  the   fame  Eflence, 
 
 Co-elTentiai 
 
Sine    Principio.  29 
 
 Co-cflential  or  Confubftantial,  in  Grcg/^ 
 for  the  three  Conditions  of  the  Matter  of 
 the  Heavens,  which  they  worfliipped. 
 How  many  Aleim  there  were,  that  plural 
 Name  determined  not ;  but  as  the  one  Ef- 
 fence  was  a  Shadow  of  the  other,  the 
 Number  of  Aleim  in  each,  was  the  fame ; 
 And  when  God  made  a  Law  againft  facri- 
 licing  to  the  Aleim  of  the  Heavens,  Exod. 
 xxii.  20.  He  that  facrijiceth  to  Aleim 
 except  h  to  Jehovah  ni^  alone:  This 
 has  no  Relation  or  Reference  to  the 
 Number  of  Aleim  they  were  to  facrificc 
 to,  but  to  the  Species,  the  Effence  they 
 were  of.  And  there  are  Angular  Verbs, 
 &c.  almoft  generally  joined  with  Aleim^ 
 not  to  make  a  plural  Word  fingular,  but 
 becaufe  there  is  a  joint  Confent  in  their 
 Aftions,  and  becaufe  Jehovah  is  under- 
 ftood.  Gen,  i.  i.  It  was  the  Aleim  who  cre- 
 ated the  Heavens  and  the  Earth,  and  at 
 the  fame  Time,  tho*  not  mentioned  till 
 Ver.  27.  thcSubftanceofMan.  The  Ef- 
 fence and  the  Aleim  are  joined,  Gen.  ii.  4. 
 In  the  Day  that  Jehovah  Aleim  made  the 
 Heavens  and  the  Earth,  So  PfaL  Ixxxix. 
 13.  Ifa,  xlii.  5.  So  Jehovah  alone.  Pfal, 
 cxx.  2.  cxxiv.  8.  My  Help  co7)uth  from 
 Jehovah,  which  made  Heaven  and  Earth, 
 Gen.  vi.  7.     And  Jehovah  Jaidy  I  will  de^ 
 
 Jlroy 
 
30  M  O  S  E  SV--~- 
 
 firoy  Marly  ivho??!  I  have  created.  So  FfaL 
 Ixxxix.  48.  cxlviii.  5,  Jfa,  xliii.  i.xlv.  18. 
 So  of  Redemption,  IJa^  xliii.  10.  I  am  he -^ 
 lefore  me  there  was  no  Aleim  formed^  nei- 
 ther P^all  there  be  after  me,  /,  e'uen  J,  am 
 the  Jehovah,  and  bejide  me  there  is  no  Savi- 
 our. Ibid.  Ver.  3.  I  am  the  EJfence  exijling 
 of  thy  Aleim,  the  holy  one  ij/'Ifrael,  thy  Sa- 
 mour, 
 
 Thefe  Aleim  are  our  Rulers  by  Nature, 
 and  by  Redemption,  not  in  Oppolition  to 
 Number,  but  to  Species,  to  Eflence  j 
 hence  we  depend  upon  them,  and  thence 
 our  Service  is  due  to  them  :  And  this  wa§ 
 made  the  Teft  in  that  fublime  Defcription, 
 yer,  X.  II. —  Thus  fdall ye  fay  unto  them^ 
 JC^n^K  the  Aleim  that  made  not  the  Jleavens 
 and  the  Earth ;  let  thofe  periflo  from  the 
 Earth  and  from  under  the  Heavens, 
 
 I  have  ihewed  that  Mofes  called  the 
 created  Matter,  vs^hen  in  loofe  Atoms,  or 
 fmall  Grains,  inn  and  mi  *  the  n  and  n 
 
 being 
 
 *  inn  ^"^  in!Il  ^^^^^  both  to  be  Roots,  and  de- 
 clined as  i^y  and  others,  pj]-)  Ifa.  v.  6.  Conftrued 
 IVafte^  i.  e,  in  no  Order,  or  Form.  I  will  make  it 
 ^  into  nn  ^  ^^^^i/^^  or  Wildernefs,  They  make  the 
 Pv-oot  here  ]-)^  becaufe  of  Ija,  vii.  19.  HinDn  *^n-< 
 hollow  void  or  empty  Vallics  or  Cavities  ;  and  fo 
 have  confounded  both  Roots  ;  for  HIH^  ^^  ^^  P^^* 
 xal  of  n^,  and  declined  as  mDSti^i^  i^^m  nDt2^K> 
 
Sine    Principio.  3 1 
 
 being  prefixed.     So  B.   B,  605,  VH  ^^vrt 
 ''  ilxri  Ule  Matter,  the  Materia  Prima,  firft 
 Matter,  of  the  Philofophers  and  Naturalifts. 
 i?.  Beckhai  writes  in  the  Beginning  of  Ge- 
 nefis .---  this  Matter  is  called  in  the  Bible 
 Language  I'obu^  [Teu)  in  the  Language  of 
 Philoibphers  uXij  U/e,  C.  ibn  ^thiop. — my 
 Mtidiopian  fays  it  fignifies  ElTencc  j  fuch  as 
 is  in  God,  ©"c.'*     The  Heathens  called  the 
 Aer'^^r\M.Arah.  "-  Hava,  Wind,  Air. 
 S.  Arab,  N*in  Hava,  and  VIIHava,  Wind, 
 Air.  C,  Syr.  nH  Evi,  Wind,  iEther."  And 
 I  have  fufficicntly   proved,  both  from  di- 
 vine  and  Heathen   Writings,    that   they 
 called  Fire,    Light,    and    Spirit,    D%nbjC 
 Aletm  ;    and   how   thefe   three  not  only 
 are  the  Effence   of  the  Air,   but    mecha- 
 nically  fupport   the  Motions  and  Powers 
 jn,  and  perform  the  Adions  of  the  Air. 
 And  the  next  Verfes  cited,  fhcw  that  the 
 Heathens,  and  fome  of  the  'Jews^  had  o- 
 ther  Aleitn  than  the  true  ones,  and  that 
 the  Subftance  of  them  was  Angular ;  and 
 that   Jehovah  calls   himfelf  NIH  and  de- 
 clares that  his  Exiftcnce  is  not   fupported 
 
 l.am.  iv.  5.  and  the  Senfe  of  Hi!  appears  by  this  Place, 
 and  Ifa,  xxxiv.  ii.  to  be  as  conflrued.  Gen.  i.  2. 
 Void^  empty,  as  Caverns  in  the  Earth  arc,  and  as 
 Heaps  of  Ruins  lie,  hollow  pr  empty  with  nothing 
 but  Aif  in  them. 
 
32  M  OSESV-*- 
 
 by  thcfe  Aleim.  Deut,  xxxii.  36.  - — --- 
 But  Jehovah  will  judge  his  People ;  and 
 iavc  CompaJJion  07i  his  Servants^  when  he 
 feeth  their  Strength  is  gone^  and  there  is 
 noReJlraint  [or  Help)  and  he  Jhall  fay  where 
 are  their  Aleim ;  "TiV  the  Support^  they 
 trujied  in,  which  did  did  eat  the  Fat  of  their 
 Sacrifices,  and  drank  the  Wine  of  their 
 Drink-Offerings  f  Let  them  rife  up  and  help 
 you;  and  N"i*  ire  your  F rote 51  ion  ;  fee  now 
 that  I,  I  {^in  am  and  no  Aleim  HDK  (fup- 
 ports  me)  /  kill,  and  Intake  alive  5  Iwoimd 
 and  I  heal :  Neither  is  there  any  can  deliver 
 cut  of  my  Hand,  For  I  lift  up  my  Hand  to 
 Heaven,  and  fay  I  live  for  ever.  Pfa.  cii. 
 26.  Of  old  thou  laidft  the  Foujidation  of  the 
 Earth ;  and  the  Heavens  are  the  Works  of 
 thy  Ha7ids.  They  fjall  perifh,  but  thou 
 "Xt2i^T\  f:>alt  fupport  thy f elf,  yea,  all  of  than 
 fh all  wax  old  like  a  Garment,  as  a  Veflure 
 fkalt  thou  cha?ige  the?n,  and  they  fjall  be 
 changed,  but  thou  Kin  art ;  a7id  thy  Tears 
 fhall  not  fail.  Ifa.  xliii,  10.  faith  Jeho- 
 vah— that  he  may  know  and  believe  and  un- 
 derjland  that  I  Kin  am  5  before  i7ie  was  no 
 ^K  God  formed',  neither  flmil  there  be  after 
 me.  Ver.  13.  Tea,  before  the  Day  I^^T\ 
 am.  Ibid.  xli.  4.  I  Jehovah,  the  firfi  and 
 the  lafi ;  I  Kin  a^n  xUl  8.  /  Jehovah  Kin 
 .  am;  my  Name,  and  my  Glory  will  I  not  give 
 
 tt 
 
Sine    Princtpio.  3  3 
 
 to  another,  (a  latter)  end  »nbnn  my  Irradi^: 
 ation  (of  Light)  to  Graven  Images,  Ibid, 
 xlv.  18.  Thus  faith  Jehovah  liho  creates 
 the  AirSy  KIH  He  is  Aleim  ;  u^ho  formed 
 the  Earth  and  ?nade  it y  KlH  he  ^'ko  framed 
 it ',  did  he  not  create  it  inn  loofe  Matter^ 
 (or  Matter  in  the  Manner  it  firft  had  Ex- 
 iftence)  he  formed  it  to  be  tJihabitted:  I  Je- 
 hovah, and  no  other. 
 
 The  LXX,  or  Tranilators  into  Greeks 
 had  no  fingle  Greek  Word  for  Jehovah^ 
 fo  rendered  it,  Jer,  xxiii.  6.  lu^  lo^  in  a 
 compound  Name,  for  they  durft  not  do  it 
 alone  5  which  is  pretty  near,  as  the  Letters 
 founded  befor  pointing.  But  befidcs  the 
 various  Writings  of  this  Word  in  Greek 
 Letters,  taken  in  under  Jah,  the  Hea- 
 thens gave  as  near  as  poflible,  the  fame 
 Attribute  to  the  Subftance  of  the  Heavens 
 in  other  Words,  as  the  Name  Jehovah 
 expreffes.  Vcfjiiis  Phil  Chrifl,  &'  "Theol. 
 G^nt.lib.vii,  p,  157.  cites  an  Infcription 
 to  Minerva,  or  Ifis,  from  Athenagoras^ 
 and  Plutarch,  in  Greek,  ''  I  am  every 
 Thing  that  was,  is,  and  is  to  come  ;  and 
 my  Vail  has  no  Mortal  yet  lifted  up.  Greg. 
 Lex.  Under  niH*  —  hence  the  Greeks 
 have  their  Autooufion  Self-exifting  ;  and 
 Oufion,  Vperoufion^  Elfential,  Super-effen- 
 tiali  5.  T*  Oufiii,  Eflence,  and  with  fome 
 
 alfg» 
 
j4  MO  SE!SV-» 
 
 alfo  Subftance  :  ^intil.  Book  iii.  cap. 
 9.  But  Cicero^  for  ovcrix  Oufia^  chufcs 
 to  fay  Nature,  as  Budeus  obferves.  In 
 Arijlotky  of  the  World  —  it  is  explained 
 by  vital  Power,  fffr." — ^  And  in  thefecond 
 Part  of  MoJ'es's  Frincipia^  p.  489.  I  have 
 cited  Hermes^  cited  by  Kircher^  to  fhew 
 they  ufed  ovtrid^x^g  for  the  Heavens,  yu- 
 piter^  &c,  and  S.  T.  i.  c.  1132.  "  And 
 Qtriu^X'^oL  Oujiarchia  the  Principle  or  Begin- 
 ning of  Subftance  or  Subflances,  or  the 
 Dominion  or  Empire  over  Subflances '  or 
 Eflences.  Areop,  the  Procefs  or  pro- 
 duftivc  Power  ofthefupreme  EiTence  up- 
 on all  Things.  It  is  alfo  applied  to  God 
 by  the  fame  Author.  5.  Ibid.  559.  a^%i7, 
 ^r<:^6'^,  Principality  (as  a^ %ij  ^rr/?^^  in  its 
 other  Signification  is  Beginning)  Empire, 
 Dominion,  Sovereignty,  Ibid.  561.  oi^x^i 
 to  obtain  Principality,  to  reign,  rule,  hold 
 the  Government  Lord  it,  Preiide — Arijiotk 
 of  the  World,  as  a  Governor  of  an  Hofl, 
 a  City  or  Family,  ^c.  Ibid.  t.  iii.  chap. 
 1075.  "Lr^oLTioq  Stratius  fome  render  it  Mi- 
 litary. Budceus,  belonging  to  Camps:  It  is  a 
 Sirname  of  Jupiter ^  and  Mars-,  therefore 
 I  would  rather  make  it  the  Prefider  over 
 Expeditions  or  Armies  —  in  Pliny  alfo 
 Book  xvi.  chap,  the  lafi,  where  the  com- 
 mon Editions  had,    on  the  Bridge  about 
 
 Heracle0 
 
Sine    Princtpio;  3  5 
 
 Ileraclea  are  the  Altars  of  Jupiter,   called 
 
 Stator^  Hermol.  Barb,  from  Poll,  reftores 
 
 Stratius  -,  Mi?ierva  is   alfo  called    Stratia 
 
 • — alfo  0  Stratias   Archon^    the  General  of 
 
 an  Army.     Arijl.  of  the  World,  as  it  is 
 
 faid     Q-tou   Stratou   Archon^  and   in  one 
 
 compound  Word  Strat arches y  Strafegos  — 
 
 in  the  facred  Writings   He  Stratia  ton  Ou^ 
 
 rano?ty  the  Army  of  Heaven  applied  to  the 
 
 Stars  according  to  Suidas,     Ibid.  5.  T,  t.  i. 
 
 chap.  536.  cc^x^og  Impellitory,  having  the 
 
 Powder  of  impelling,  or   giving  Impulfe." 
 
 Some  of  thefeConftrudlions  alfo  take  in  the 
 
 Attribute   niKIlV  frequently  joined  with 
 
 yehovahy   of  w^hich  hereafter.     So  when 
 
 infpired    Men  writ  in  Greek,  Rev.    i.   4. 
 
 Peace  from  him  who  was,  and  is ,  and  is  to 
 
 come.  Ibid.  Ver.  8.  iv.  8.     Holy,  holy,  holy^ 
 
 Lord  God  Almighty ,  which  was,  and  is,  and 
 
 is  to  come.     Ibid.  xi.    17.   Saying,  we  give 
 
 thee  "f hanks,  O  Lord  God  Almighty,  which 
 
 was,  and  is,  and  is  to  come.     Ibid.  xvi.  5. 
 
 T^hou  art   righteous,    O  Lord,  which   art, 
 
 and  waji,  a?id  Jhall  be.      Ibid.  xxii.    13. 
 
 /  am  Alpha   a?2d  Omega,    the  Beginning 
 
 and  the  End,  the  Jirji   ajid  the  lajl  —  / 
 
 Jcfus  have  fent  my  Angel. 
 
 All  Attempts  to  fettle  the  Perfonality  in 
 the  Effencc,  have  been  defcftive,  becaufe 
 
 they 
 
36  MOSESV- 
 
 they  have  taken  the  Meaning  of  the  Greek 
 Words  which  relate  to  the  Eflence,  or 
 Sovereignty,  or  Perfonality,  in  the  New 
 Teftament,  from  the  Ufage  the  LXX 
 made  of  them  in  the  Old.  The  Greek 
 had  no  Words  in  their  Language  which 
 cxpreffed  the  Meaning  of  the  Hebrew 
 Words ;  and  they  have  not  fo  much  as 
 ufed  the  Words  which  came  neareft  in 
 Meaning  ;  nay,  even  when  the  infpired 
 Writers  cited  Paflages  out  of  the  Old  Te- 
 ftament, they  could  do  no  more  than 
 take  the  Words  which  came  neareft,  or 
 exchange  the  Hebrew  Letters  into  Greek 
 Letters.  Some  of  thefe  Words  in  Hebrew 
 were  to  ftand  as  Evidence,  but  when  what 
 they  exprefled  was  accomplifhed,  the  U- 
 fagc  of  them  was  to  ceafe ;  the  Gofpel 
 was  to  be  publilhed  under  other  Names, 
 The  Greeks  had  not  only  confounded  the 
 Hebrew  Words  they  carried  with  them, 
 but,  as  trading  People,  had  from  time  to 
 time  initiated  Words,  not  only  of  the 
 original  Hebrew^  but  of  the  other  dege- 
 nerated Languages.  And  as  they  not  only 
 in  various  Parts  called  the  Subftance  by 
 various  Names,  and  each  undivided 
 Part  in  each  of  the  fcveral  Conditions  of 
 Fire,  Light,  and  Spirit,  by  various  Names, 
 but  the  joint  or  feparate  Powers  or  EfFefts, 
 
 each 
 
Sine    Prhicipio.  3  8 
 
 each  by  different  Names,   as   Names   of 
 Attribute  5  I  think  there  can  be  no  other 
 Ule  made  of  any  Greek  Word  in  this  Cafe, 
 than  by  this  llule,  that  fuch  as  are    made 
 Ufe  of  in  lacred  Writ,  for  the  true  "Jehovah ^ 
 or  any  Perfon  in  the  Jehovah^  ought  to  be 
 ufed  in  a  fpiritual,  as  they  had  ufed  them 
 in    a  material  Senfe,  for  the  Heaven,  the 
 yehovab^  and  the  Fire,  Light,  and  Spirit, 
 the  Aleim  they  ferved.     And  wliereas  n* 
 and   nin*    have   been  tranflated,    i?iter  a!. 
 Kv^tog^  and  that  Dominus^  and  that  Lordy 
 and  the  Word   is  often  ufed  in  the  New 
 Teflament,  let  us  trythat  by  this  Rule.  S« 
 T.  t.  li.  c.  512.  Kxi^og  **  Cyrus,  the  King  of 
 Perjia,    It  is  thought   that  the   firft  that 
 was  fo  called,  took   the  Name  from  the 
 Sun,  for  the  Ferfians  call  the  Sun  Cyrm  or 
 %\i^Qq  as  Plutarcb'mioxva^  us  in  the  Life  of 
 Artaxerxes,     Heb.  tt^'io  ^'.    it  agrees  witli 
 the  Hebrew  D^in  the  Name  of  the  Sun.  B. 
 C.  Din  Hers,  Heb.  the  Sun,  O^nT]  yv  th^ 
 City  of  the  Sun,    Heliopolis,   C.  Arab,  a 
 Prince,  Sultan^   Governour.     T.  Hence  in 
 Egypty  Horus  Apollo.    S.  T.    Index  tcu^ig 
 Kuros  or  Cyrus,  with  Hefychius  is  Adovis. 
 S.  T.    /.   c.   516.   y^'J^oo  Kuro,   to  be,    elfA 
 PL  Y.v^u>  KurOy    to  be,  exill.  2.  Arab.  Ibid* 
 S.  T.  512.  Kv^ou,  Kurooxo  give  Authority, 
 ;ii.'    %\)^oi;  Kuros^  Authority.   513.  %'joioi 
 Vol.  IIL  Y  Kurios 
 
39  M  O  S  E  S  j-~- 
 
 Kurios,  having  Authority,  a  Chief.  Selden 
 of  the  Syrian  Gods,  p.  129.  Apollo,  the 
 Sun,  and  Pan  are  the  fame  with  the  Anti- 
 ents.  Pan  was  called  orij^"  ^'^^^  m^tog,  that 
 is  as  Macrobius  interprets  it,  the  material 
 Xord  of  the  univerfal  Subftance,  or  oBaaX 
 Baal''  We  fee  that  this  Word  has  in  their 
 Heathen  Religion  the  fame  Signification  as 
 Jehovah  h^iA  in  the  Jewijlo  Religion  ;  that 
 by  it  they  expreifed  the  Subftance  of  the 
 whole,  or  Part  of  the  Heavens,  whether 
 it  was  that  in  Fire  at  the  Orb  of  the  Sun, 
 that  in  Light  iffuing,  which  they  fay  it 
 was,  and  which  they  call'd  Adoiiis^  ApollOy 
 &c.  or  that  returning  towards  the  Orb  of 
 the  Sun,  Matters  not  much ;  what  they 
 called  Sc/,  this  Fluid  in  the  three  Conditi- 
 ons, had,  but  more  particularly  the  Light 
 had,  the  Powxr  in  it,  though  derivative- 
 ly of  ruling  ;  yet  neither  Jah,  Jehovah^ 
 or  yci^icg  do  any  more  exprefs  or  iig- 
 nify  Lord,  than  they  fignify  any  other 
 Attribute  which  belongs  to  the  Eflence  of 
 the  one,  or  the  Subftance  of  the  othen 
 Indeed  the  Power  or  Force  wherewith 
 earthly  Princes,  who  are  Men,  rule,  is  not 
 fufficiently  in  eacli  of  their  own  Eflences  j 
 each  of  them  is  forced  to  take  in  AiTiftants; 
 that  was  the  Difference  between  Chriji's 
 Kingdom,  and  tlie  Empires  or  Kingdoms 
 2  of 
 
Sine   Principio.  \o 
 
 t)F  this  World.  He  had  Empire  in  him- 
 felf ;  thofe  of  this  World  in  their  Servants, 
 who  would  fight  for  them.  As  this^ 
 Word  then  applied  to  Chrijl,  expreffes* 
 him  to  be  of  the  ElTence,  notwithtland- 
 ingthe  Chicanery  of  late  Writers,  the  King- 
 dom, the  Dominion,  the  Power  of  ruling 
 within  it  felf,  in  the  whole,  or  oecunomi- 
 cally,  in  one  Perfon,  without  employing 
 fome  Subjea;s  to  rule  others,  as  earthly 
 Princes  doj   is  in  Chrift,   as   it  was  in  the 
 
 Light.  . 
 
 Befides  the  vifible  Defcription  contained 
 in  the  Name  mn^  the  Ellence,  and  what 
 is  comprehended  under  exifiing,  there  are 
 many  other  Words  added  to  it,  to  explain 
 it,  in  particular,  to   reprefent  to    us    by 
 Terms,  or  emblematically,  by  Things  we 
 are   more   familiar  with,    the  Attributes, 
 Perfeaions,  Powers  of,  or  Perfons  in  this 
 Effence-exifting.     And  each  of  the  feve- 
 ral  Names  or  Attributes  added  to  Jehovah, 
 though  it  appears  many  were  fixed  in  Pa- 
 radife,    have  been  inferted  in  the  Confeffi- 
 ons  of  Believers,  and  in  Scripture,  each  at 
 the  proper  Tim.e,   when  the  Heathens  at- 
 tempted to  ufe  that  for  the  Heavens,  for 
 the  very  fame   Reafon,  and  in  the  very 
 fame  Manner,   as   the  Apoftles  and   the 
 Church  fince   have  from  Time  to  Time 
 y  2  added 
 
41  M  O  S  E  SV — 
 
 added  explanatory  Words  to  their  Confef- 
 iion,  when  there  was  an  Attempt  to  intro- 
 duce a  Herefy.     I  have  in  the  IntroducSlion 
 *ihewed,  that  Life  in   a  created  Body,   is 
 Motion,  without  the  Will    of  the  Liver, 
 raifed  and  impelled  by  the  Machine  of  the 
 Heavens  adling  upon  it :  And  that  though 
 this  Fluid  could  give  and  fupport  Life,  it 
 had  no  Life  in  it  felf  But  the  Heathens  had 
 attributed  Life,  and  all  the  Perfedions  of 
 Lifcj  to  it,  as  you  may  fee  in  S.  T,  and  Scap, 
 under  the  Word  Zdco  and  alfo  under  Zsi)^. 
 Thence  the  i\frertion,  that  Life  was  inhe- 
 rent in  the  Effence-exifting,  and  that  all 
 the  Powers  in  the  Fluid  were  fubjed:  to  it ; 
 and  that  the  Power  of  giving   them  and 
 Life,  and  of  taking  them  or  it  away,  was 
 alfo  in  that  Effence-exifting,  in  the  Alem. 
 AsPfal.  cxliii.  1 1.  For t by Na??ie's  fake Jcho- 
 vah,  give  me  Life.  Numb.  xiv.  2 1 .  Jehovah 
 faid —  but   truly    I  live.     Ifa.  xlix.    18. 
 Deut.  xxxii.  4.    1  live  j or  ever,  Jud.  viii. 
 19.      Jehovah    liveth,    Ruth    iii.    13.     r 
 Sam.   xiv.  39.    Ver.  45.  xvii.  26.  xix.   6. 
 XX.  3.  Ver.  2  1.  XXV.  26.  xxvi.  10.  Ver.  16. 
 xxviii.  10.  xxix.  6.  This  Effence  is  diftin^ 
 guiflied  by  this  Name,    Gtn.  xvi.  14.  Tl^ 
 viventis  (of  the  Liver)  who  feet  h  me,  Dan. 
 iv.  '^i.wbo  livethjor  ever,  xii.  7.  ahdfci:cre 
 
 h 
 
Sine    Pri?tcipto.  42 
 
 by  him  luho  livethfor  ever.   So  John  vi.  69. 
 (TV  sT  0  %p^s-o^  0  ulo;  t5  065  ri  ^ujvro^y  thou  art 
 Chrift  the  Son  of  God  the  living  one.    The 
 Pov/er  of  giving  and  taking  away  the  Pow-  ■ 
 ers  in  the  Matter,  v/hich  has  mechanical 
 Motion,  and  of  this  Condition,  which  we 
 now  term  Life,  to,  or  from  fuch,   as  we 
 call  living  Creatures,  is  alfo  attributed  to 
 this  Effcnce  exlfting  as  before  cited,  Deut. 
 xxxii.   36.    For  ]Qhov2ih  will  judge.    39. 
 fee  now  that  I  am,  a?id  no  Aleim  (fapports, 
 fuflains  me.)  1  kiU  and  I  make  alive,  &c. 
 2  Kings  V.  7.  In  the  Plural  Number,  Mai. 
 ii.  5.   Eternal  Lives.    Dan.  xii.  2.  Thefe  to 
 Lives  everlading.    To  the  Subftance  of  the 
 Heavens,  &c.  Neh.  ix.  6.  Thou  art  Jehovah, 
 alone,  thou  madejl  the  Hoji  :  the  Earth,  and 
 all  that  is  upon  it.     The  Seas  and  all  that  is 
 thm  y  and  thou  H^ni  art  the  Life,  (Inftru- 
 ment  of  Life.)    Allthefe  j  and  the  HoJi  of 
 the  Heavens  worpippeth  thee.   Thou  Nin  art 
 the  Jehovah,  the  Effence  exifting  D'H^NH 
 God.  The  Word  Aleim  is  Plural,  and  com- 
 mon to  the  Trinity  in  the  Heavens,  and 
 the  Trinity  in  this  Effence  -,  and  furely  this 
 Paffage    diftinguifhes  which   Aleim  thefe 
 are  ;  and  then  'tis  thou  art  the  Effence-ex- 
 i(lin7  of,   or  in  the  Aleim,  of  which  here- 
 after under  that  Word.    Thefc  Attributes 
 Y  3 
 
43  M  O  S  E  SV- 
 
 are  given  in  Greek  to  God,  under  the  Word 
 0£(?V  God.  I  Tim,  vi.  13,  &c.  And  this 
 Motion  or  given  Life  is  attributed  to  all 
 Creatures  poff^fs'd  of  it  by  the  Hebrew 
 Word  ^n.  And  in  EzekieV^  Vilion  to  the 
 Reprefentatives  of  the  Perfons  in  this  Ef- 
 lence-exifting,  as  the  Manner  v^as  among 
 infpired  and  prophane  Authors  always. 
 And  to  fpringing  or  circulating  Water,  Gen, 
 xxvi.  19.  'Fountain  of  living  Water s\  and 
 to  that  fymbolically  ufed  in  Purifications, 
 Levit,  xiv.  5,  50,  51,  52.  fo  for  Chrijt^ 
 Cant.  iv.  14,  A  Well  of  living  Waters. 
 Jer.  ii.  13,  Fomttain  of  living  Waters, 
 Zach.  xiv.  8,  living  Waters,  So  under  the 
 Word  Jehov^ah.  Jer.  xvii.  13.  Becaufe  they 
 have  forfaken  the  Fountain  of  living  Waters^ 
 the  very  Jehovah.  So  Chrijt  fays,  Johnvi, 
 51./  aw-  the  living  Breads  Indeed,  as  I 
 fhewed  above,  the  animal  Creatures  have 
 this  Life  at  fecond  Hand  from  the  Heavens, 
 Job,  vii.  7.  The  Spirit  is  my  Life,  Ibid, 
 xxxiii.  4.  (as  above  in  the  Introdudlion) 
 and  the  Breath  of  the  Almighty  is  my  Life, 
 Ezek.  xxxvii.  5.  6,  9,  10,  14.  I  will  bring 
 the  Spirit  into  you,  and  ye  fhall  Live,  This 
 Attribute,  whofe  Idea  is  convey'd  to  us, 
 by  the  Perception  wx  have  of  Motion  in  the 
 Fluids  of  this  Syflem,  and  in  ovir  felves, 
 tnd  in  other  living  Creatures,  is   comprc- 
 
 prchenfibic 
 
Sine    Principio.  44. 
 
 henfiblc  while  we  live,  and  we  can  under- 
 ftand  that  Motion  is  mechanically  in  the 
 Fluid  of  the  Air,  and  that  it  circulates  the 
 Waters,  Sfc  and  communicates  Motion  to 
 the  Animal  Syftems  in  it,  and  in  the  Wa- 
 ters ',  but  as  we  caYinot  comprehend  how 
 any  EiTcnce  could  be  without  Beginning, 
 fo  we  cannot  comprehend  how  any  Eflence 
 could  be  eternally  poffefs'd  of  the  Power 
 of  Motion,  and  of  creating,  and  putting 
 other  Tilings  into  that  Order,  which  makes 
 Motion  mechanically  exift  in  them,  nor 
 how  it  could  be  eternally  poffefs'd  of  any 
 Virtue,  Power,  Force,  (^c,  upon  Matter 
 when  created,  much  lefs,  of  Knowledge, 
 Wifdom,  Goodnefs,  (3c.  Mankind  has 
 been  gueffing  at  the  fecondary  Caufes  of 
 Motion,  ever  fince  the  Jews  were  carried 
 Captive  to  Babylon  ;  and  we  fhould  never 
 have  found  in  what  Subftance,  or  in  what 
 Manner  they  exifted,  without  the  Help  of 
 Revelation,  which  was  given  to  draw  Man- 
 kind from  worfhipping  them,  and  to  bring 
 them  to  this  living  exifting  Effence  ^  and 
 that  Revelation  for  that  End,  (hews  us, 
 that  thefe  fecondary  Caufes  are  mechani- 
 cal, and  have  their  Effeds  upon  other 
 Things,  by  Touch  ;  and  that  the  Matter 
 has  no  Life  nor  Knowledge  in  it,  and 
 could  not  by  it  felf  put  it  felf  into  the  me- 
 Y  4  chanical 
 
45  M  O  S  E  SV-~ 
 
 chanical  Form,  Order  and  Motion  *tis  in, 
 and  has  continued  in  5  and  wc  find  there 
 is  no  llich  Power  in  any  Part  of  our  Bodies, 
 'till  they  are  properly  put  together,  'till  the 
 Fluids  are  in  proper  Condition,  &c.  Nor 
 docs  any  Hich  Power  Continue  longer  than 
 they  are  fo  :  Nay,  when  at  beft,  take  off 
 the  grois  Air  or  Spirit,  and  there  is  no 
 Power  in  the  Whole  or  in  Part :  Nay, 
 take  off  the  Irradiation  of  Light  but  a  few 
 Moments,  as  the  Interpofition  of  the  Moon 
 in  the  Year  1715,  in  a  confiderable  De- 
 gree did,  and,  as  we  might  then  plainly 
 perceive,  all  Motion  and  Life  in  that  Line 
 would  have  ceafed. 
 
 Great  Efforts  ha'/e  been  made  to  ihew 
 how  Exod.  vi.  -5,3.  ^?2d  the  h\t\mfpake 
 to  Mofes  and /aid  unto  him  5  /  Jehovah ;  / 
 appeared  zinta  Abraham,  twto  Ifeac,  and  to 
 Jacob,  nt:j'b^':ifor  (or  as)  God  the  Siifficer ; 
 hut  by  my  Name  Jehovah  'was  I  net  known 
 to  them,  fhould  be  under  flood  when  it  ap- 
 pears fo  early,  as  Gen,  xii.  i.  that  Jehovah 
 fpoke  to  Ahrahar)K  and  Ver.  7.  and  AEli 
 vii,  3.  that  he  appeared  to  him,  and  Gen. 
 :<v,  7.  that  the  A/eim  cxprefs'd  themfelves 
 by  that  Name,  and  fo  downward.  SomiC 
 have  made  this  refer  to  Adonai^  or  fome 
 other  Name  in  the  Effence,  then  not 
 known  3  but  the  Words  will  not  beai*that. 
 
 Others 
 
Sine   Pri?iclpio.  46 
 
 Others  pretend  to  fay,  that  he  had  not 
 f]iewedhimfch''by  that  Name,  'till  he  had 
 performed  his  Covenants,  by  working  Mi- 
 racles, &c.  the  Words  have  no  fuch  Pur- 
 port ;  but  indeed,  by  working  thofe  Mi- 
 racles in  Mgypt^  he  (hewed  the  Difference, 
 fhewed  by  his  Power  over  the  Subftancc 
 of  the  Heavens  that  they  were  created 
 Effence,  and  he  the  Effence  exifting. 
 
 We  come  next  to  Words  properly  ufcd 
 for  Things  within  our  Perceptions,  of  which 
 we  have  Ideas,  and  juftly  the  higheft  of 
 any  inanimate  Thing  created  :  which  are 
 frequently  joined  with  Jehovah^  to  exprefs 
 or  convey  an  Idea  of  fomcthing  more  in 
 exifting,  befides  living,  to  this  Effence. 
 
 CAP.    III. 
 
 TH  E  Word  biV  is  a  Name  frequently 
 ufed  and  conftrued  Geo;  God.  A 
 Word  foufed  in  moft  of  the  ancient  King- 
 doms. The  Lexicons  fometimes  make  it 
 an  Abridgment  of  D'H^i^  but  there  is 
 nothing  in  thatGuefs,  as  you  will  fee  below, 
 and  when  we  come  to  the  Meaning  of  tiut 
 Word  :  They  moftly  make  it  an  Abridg- 
 ment of  the  Word  TX  Strength,      I   am 
 
 willing 
 
47         MOSESV--- 
 
 willing  to  hope,  there  are  no  fuch  Abridge- 
 ments in  the  Hebrew  3  and  fhould  rather 
 chufe  to  fuppofe  it  a  foreign  Word,  a  Name 
 corrupted  from  fome  other  Word,  by  a 
 Change  of  a  Letter  or  Vowel,  and  fo  a 
 reclaimed  Name.  I  have  ihewed  in  the 
 fecond  Part  of  M  P.  p.  276.  that  the 
 CanaaniteSy  had  a  Temple  to  the  Heaven 
 under  the  Name  ^^c.  I  have  fhewed  a- 
 bove  that  Kill  which  in  Hebrew  is  a  Pro- 
 noun, and  exprefles  Hcj  or  Him,  was  in 
 Arabic y  &c,  a  Name  for  the  Aer  their  God, 
 and  fo  the  higheft  Appellation.  In  Hebrew 
 nbi^,  bti,  arc  alfo  Pronouns  ;  but  ^K  for 
 the  true  God^  is  always  ufed  lingular, 
 and  for  a  Pronoun  always  ufed  plural. 
 M.  nhti  in.  "  That  which  makes  the 
 Tokens  or  Signs  of  Affent  to  any  Thing, 
 whatever  affents  to  or  demonftrates.  iihi^y 
 and  fometimes  without  the  n,  ^K,  a  Pro- 
 noun Demonftrative  of  the  common  Gen- 
 der, thefe,  thofe,  &c,''  Indeed  D^^K  is  ufed 
 plural  for  the  faife  Gods,  or  Princes,  Exod. 
 XV.  II,  fF^o  is  like  thee  among  D^K  the  Gcdi^ 
 Jehovah  ?  Pfal.  Ixxxix.  7.  for  who  in  the 
 Mther  can  he  compared  to  Jehovah  ;  can  be 
 Itkerfd  to  Jehovah,  amo?2g  the  Sons  oft2''bi^  ? 
 Ibid:  xxii.  i.give  unto  Jehovah  the  Sons  of 
 D^^t^.  Where  7>f  is  joined  with  1'  the  Hand, 
 and  conftrued  Povver^   as  Qen.  xxxi.  29. 
 
 '  Deut. 
 
Sine  Principio.  48 
 
 V 
 
 Deut.  xxviii.  32.  Neh,  v.  5.  Prov,  iii.  27. 
 Af/V/&.  xxi.  22.  'tis  only  a  Pronoun,  and  the 
 Hand  is  the  Power  j  fo  bxb  in  or  within 
 the  Reach.  I  cannot  find  one  Inftance, 
 where  ^N  Angular  or  plural  is  confined  to 
 the  Senfe  of  Force  or  Strength.  In  the 
 firft  Place  the  Word  ^N*  is  ufed  among  o- 
 ther  Attributes  of  the  Pleavens,  as  an  At- 
 tribute,  Deut,  x.  17.  For  Jehovah  your 
 Aleim,  he  is  the  Alpirn  5/"  Aleini,  and  »^1J^ 
 
 Lord  of  Lords,    bKH-— — bnilH ^2^r\ 
 
 ^ and  K*mi — "^  Neh.  i.  5.  and  he  faid 
 
 I  hefeech  thee  now   Jehovah  Alcim  D*Dfii^rT 
 
 of  the  Names,  V{<n— blJlH ^^1'^D^— 
 
 &c.  Neh,   ix.  ^2.   And  now   our   Aleim 
 
 Km:im  nn^n  7n:in  b^r^> So  jcr. 
 
 xxxii.  17.  O  Lord  Jehovah  thou  ?nadejl 
 tD'>t2^T\T\^  the  Subjlance  of  the  Heavens, 
 nniin  bn:in  h^r\  Jehovah  of  the  Hofls  his 
 Name,  Befides  all  the  Attributes  of  Force 
 and  Power  are,  in  Words  which  exprefs 
 them  ftronglieft,  joined  to  ^N  2  Sam.  xxii. 
 33.  God  isny;::and  b^H  Power.  Job  xxxvi. 
 5.  Behold  God  y 2::^  isjlrong,  Ifa.  ix.  6.  x, 
 20.  God  niliil  is  mighty.  Job  xxxvi.  22. 
 Behold  God  exalted  by  his  Power,  Nor  in- 
 deed, can  I  find  one  Inftance  where  the 
 Word  b^?^  fignifies  Strength  ;  the  ftrungeft 
 is  Pfal.  xxii.  20.  And  thou  Jehovah  go  not 
 far  from  me  '>r\^'')^^pcikehajle  to  help  me. 
 
 But 
 
49  MOSESV--^ 
 
 Bat  in  this  Senfc  of  Strength,  it  will  not 
 kiniwer,  for  Jehovah  is  one,  and  this  Word 
 is   plural,   it   muft    refer    to    fomething, 
 which   admits  of  Numbers  in  Jehovah. 
 There  is  no  Verb  to  give  the  Idea  of  ^K 
 nor  of  b\*^ ;  fo  if  we  fuppofe  it  to  be  of 
 ViV  we  muft  take  the  Idea  from  the  Things 
 the  Words  are  ufed  for,  which  might  be 
 Emblems,  viz»   The  Ram,  and  the  Stag, 
 and    the   Scarabjeus,     not    the    ftrongeft 
 Creatures ;  but  the  two  firft  with  Horns, 
 and  the  laft  with  Horns  and  Feet,  irradiat- 
 ing, and  PJaL  xxii.  i .  where  'tis  explained 
 by  the  Word  joined  with  it,  ^r\^r\  ^)b*^? 
 the  Hind  of  the  Morning,     (That  which 
 fends  out  Rays  in  the  Morning)  and  E:^ek, 
 xxxi.  14.     Some  Tree  whofe    Branches, 
 'tis  like,   irradiated  from  each  Joint,  and 
 fo  it  will  be  that  which  goes  out  in  Horns 
 or  Rays,  and   by  Confequence  that  which 
 has  its  Power,  its  Strength  in  it  Rays  or 
 Horns  3   but  if  a  God,   then  he,    which 
 makes  fomething  go    out  in    Rays,   and 
 whofe  the  Strength   in  thofe  Rays  is  :    If " 
 we  make  ^n^  or  b^N*  Strength,  'tis  indefi- 
 nite.    Strong  is  an  Adjedive,  has  no  De- 
 gree,  is  but  an  Epithet  :  Irradiation,    and 
 the   Strength  in  it,  gives   an  Idea.     The 
 Word  '^»{<  is  applied  to  Men  5  2  Reg,  xxiv. 
 15.  E'xek.  xvii.  13.   The  Tranflators,  the 
 
 LXX, 
 
Sine    Principio.  50 
 
 LXX.  knew  whence  this  Word  was  taken, 
 Ifii,  xiv.  13.  above'>:i'2^'2b  the  Stars  bx  of  God 
 [LXX.  Tov  vjXm  (the  Irradiator)  of  He  a- 
 ve/i]  The  Word  b^  comes  nearefl  the  Verb 
 br\  already  explained  under  the  Word  n^ 
 to  irradiate,  fend  out  Light,  B.C.  2392 — 
 "  So  thefe  two  Letters  (n  &  k)  are  often 
 changed  in  the  Chaldce  Dialedt  of  this 
 Book."  The  j4rabia?2s,  I  think,  frequent- 
 ly ufe  the  K  in  this  for  the  n,  and  the 
 Ethiopians  ufed  the  Word  ibn  C.  852,  for 
 the  Eflence  of  the  Trinity  ;  fo  Selden  of 
 the  Syria?i  Gods,  p.  140,  ^^  Damafcius  in 
 the  Life  of  I/idorus  faith  that  the  Phmici- 
 ans  and  Syrians  call  Saturn  Hel —  and 
 Jupiter y  Caelus^  Our  anus —  fo  Kirch,  Oedip, 
 v^  i.  p.  264 —  Others  will  have  Hel^  b^ 
 whence  Helius  is  derived,  not  to  be  an  ylfy- 
 rtan^  but  Phenician  Name. —  But  Servim 
 reports  that  Hal  is  God  in  the  Punic 
 Tongue,  among  the  AJfyrians  both 
 Saturn  and  the  Sun  upon  fome  myftic 
 Account  were  called  J/<r/."  The  Greek 
 Words  which  come  neareft  are  C.  p.  99. 
 under  b^  Syr,  Gr,  ''  ?Ao;  Helos,  yjXeog  Hcleos 
 — Ar,  Gr,  Ixsig  Jleis,  Rolling,  a  Roller, 
 7".  eXco  Elo,  to  take,  take  away,  drive 
 away,  agitate,  &c,  hXc^,  E/lo,  to  contain, 
 bind,    ftraiten.    ^Ihec^  Eiko   to   turn,  turn 
 
 round ; 
 
51         MOSESV— 
 
 rdittnd  ;  to  force,  conftrain,  bind,  to  con- 
 fine, encompafs.  Ixdco  Elao  to  impell,  agi- 
 tate/' And  as  the  Heaven  is  the  Giver  of 
 all  the  material  Good  we  enjoy,  and  is  an 
 Emblem,  as  aforefaid,  the  Name  is  bor- 
 rowed upon  that  Account.  But  we  need 
 not  go  to  the  Heathen,  for  the  Bible  af- 
 cribes  the  very  Aftions  of  the  Heavens  to 
 God  under  this  Name  b^?  Job.  xxxvii,  5. 
 Al,  the  Irradiator  thundereth  marvelloiijly 
 'with  his  Voice :  Pfa.  xxix-  3.  Al,  the  Ir- 
 radiator of  Glory  thundereth,  xciv.  i .  T^he 
 Irradiator  of  Revenge^  Jehovah,  the  Ir- 
 radiator of  Revenge  irradiate.  So  ^S!^b^^ 
 the  Irradiator  all-fufficient.  So  Mark  v. 
 30.  Luke  vi.  19.  vii.  46.  Virtue  went 
 out  out  of  Chrijl.  And  as  Mofes  had,  fo 
 the  Apoftles  had  Power  in  certain  Cafes,  of 
 diredting  this  Virtue,  this  fpiritual  Irradia- 
 tion. But  to  clear  this^  to  fhew  that  this 
 God  is  not  the  Air,  the  Heaven,  David 
 fays,  Pfal.  cxxxvi.  26.  Confefs  h^^  to  the 
 God  of  Heaven.  Ifa.  xl.  1 8.  To  what  will 
 ye  liken  God,  and  what  Likenefs  will  ye  order 
 for  him  ?  Ifa.  xliii.  10.  I  am\  before  me 
 was  no  God  formed ;  a?id  after  me  fiall  not, 
 /,  I  Jehovah — ye  are  my  Witnejfes^  faith 
 Jehovah,  that  lam  God,  And  h^  is  join- 
 ed with  one^  Malac,  iL  lo.  b^  God  "inK  (>ne 
 
 created 
 
Sine   Prmdpio.  5  2 
 
 created  us.     So  this  Word  is  a  Name  of 
 the  Effence  ;    and   this  and  Jehovah  are 
 fynonimous  Terms,  at  leaft  they   are  the 
 fame  Effence,    and  have  the   fame  Tree 
 for   Emblem.     Pfal.  Ixxx.    11.    Aiid  the 
 Boughs  thereof  ^'"^H  the  Cedars  of  ^^  God^ 
 (Irradiator,  and  ever  green,  and  the  Sap  al- 
 ways circulating.)  And  letit  be  for  ever  re- 
 membered that  this  Word  has  no  Relation 
 to  the  Root  of  the  Word  Aleimy  becaufe 
 they,  more  than  one  of  them,  created  us. 
 And  this  is  writ  Exod.  xv.   2.  with  Jah^ 
 and  with  Aleim,  and  with  Jehovah,     Jof. 
 xxii.  22,  Al  Aleimjehovahy  &cc.  Pfal.  1.  i. 
 Al  Aleim  Jehovah.  In  the  Name  of  an  Al- 
 tar, Gen.  xxxiii.  20.  Al  Aleim   of  Ifraei 
 And  with  Aleim  in   an  eminent  Inftancc, 
 Kumh.  xvi.  22,  Aleim  of  the  Spirits  cf  all 
 Flejh.  And  in  one  more  remarkable,  .with 
 Jehovah  twice.    Exod-  xxxiv.    6- Jehovah 
 Jehovah  Al    And  in  or  with  this,  as  well 
 as  in   or   of  Jehovah ,    there  are  Aleim-, 
 what  they  are,  as  aforefaid,  will  be  ex- 
 plained  in   their  Place.     Gen.  xlvi,  3.  1 
 amhi^  God,  the  Aleim  of  thy  Father,  Pfal. 
 Ixxvii- 14.  Who  is  '^K,  great  like  our  A\c\m. 
 And  Life  is  attributed  to  ^K    as  to  Je- 
 hovah.    Ibid.  xlii.  3.  My  Soul thirjleth after 
 the  Aleim  3  after  the  Living  Al.  Ver.  9.  xlix. 
 2.  My  Prayer  is  to  the  h\  of  my  Life.   So 
 
 in 
 
53  MOSESV^-- 
 
 in  a  Name,  i  Kings  xvi.  34.  *7^^^^  i.  e,  God 
 liveth.  And  the  true  Aleim  are  in  or  with 
 .^|iis  as  they  are  in  or  of  theEffence-exifting. 
 Ifa.  xlv.  14.  Only  in  thee  is  the  Al,  and  there 
 are  no  Aleim  befides.  Vcr.  21.  I  am  Je- 
 hovah, and  there  are  ro  Aleim  befides  me ; 
 T^he  AXthat  jiijiifies',  and  befides  me  there  is 
 no  Saviour,  Look  upon  7ne  and  be  faved  all 
 the  Ends  of  the  Earth ;  for  lam  the  Al,  and 
 there  is  no  other.  Ezek.  xxviii.  2,  9.  And 
 thou  ai^t  tD*lK  Man^  and  no  Al.  What 
 Words  are  fynonymous  to  thefe  in  the 
 Books  of  yob  and  Daniel^  are  writ  as  the 
 People  who  fpoke  pronounced  the  Words  5 
 and  many  Words  befides,  efpecially  in  JDa- 
 niel^  which  by  that  feems  to  be  much  later 
 than  fob^  are  varied  from  the  Hebrew  in 
 their  Terminations.  The  Boole  of  fob^ 
 though  writ  by  an  infpir'dAuthor,  was  moil 
 of  it  fpoke  by  Perfons  not  infpired,  and  the 
 Subjed;  was  moftly  of  God's  Empire  and 
 Providence,  and  little  of  his  Perfonality  or 
 Covenants  ;  h'^  is  chiefly  ufed,  and  HIH^ 
 as  elfevvhere  5  but  fometimes  they  ufe 
 tD^l'^K  and  frequently  T\h^  *  which  San5l. 
 Pag.  fays  is  plural :  But  whether  it  be 
 iingular  or  plural,  it  is  not  found  in  all 
 above  ten  Tiines  in  other  Booker,  moflly 
 
 in 
 
 **  It  is  Sing,  and  PafTive.  7he  Perfon   on  whom  the 
 Curji  is^  viz.     Chrij}^  ivho  is  made  the  Curfi  for  us. 
 
MOSESV—  53 
 
 in  Speeches   made    by  Strangers,    or  to 
 Strangers.      And    Pag?i.    {ays,    that    the 
 Word   rh^  is  but  once   found   fingular, 
 fpeaking  of  a  Heathen  God  in  Contempt, 
 Hab,  i.    II.  which  I  think  is  true  in   the 
 Hebrew,  except   Deut.  xxxii.    17.  where 
 it  is  much  to  the  fame  Purpofe,  and  plu- 
 ral next  Word,  and  except  fome  few  In- 
 ftances  where  a  Speech  is  directed,  to  one 
 of  the  Aleim,    terminated   with   a    Jod. 
 But  in  the  Book  of  Dajiiely  when  they  ufe 
 the  Terminations  of  thefe  Words  in  the 
 Ajfyrian  Language,  they  are  vaftly  diffe- 
 rent ;  we  find  *7K^a  few  Times,  fometimcs 
 terminated  with  n  which  fometimes  may 
 be  a  Pronoun  joined  with  \!^'>^^  they  the 
 Names,  with  ^^n^K  they  the  Aleiin,  or  cfc. 
 ^\\\.Dan.   vi.  12.  ^7^^  ^3  is  in   the  Senft 
 of  any  one  of  the  Aleim.     Aleim  is  found 
 joined   with   'Jehovah   about   nine  Tim.es 
 in  one  Chapter,  once  with  Mcffs,  once  for 
 the  Givers  of  Wifdom,    twice   with  the 
 Temple  of  God.     KH^}^  is  alfo  ufed  and 
 once  with  that  Temple.     Sometimes  in- 
 ftead   of  Aleim  they   ufe  ^H  a^,  and  ongc 
 Vn'^w^,  and  fometimes  \^vhi^,  and  for  the 
 falfe  Gods  of  a  King  of  the  North,   which 
 was    to   rife    up  atcerwards,  Hl^K.      We 
 know  fo  little  of  the  Language  of  Af- 
 fyriay   or  of  their  Application  of  Wordj 
 Vol,  III.  Z  or 
 
54  M  O  S  E  SV 
 
 or  Terminations,  (except  in  the  Variations 
 from  the  Hebrew  here)  that  I  think  we 
 cannot  prove  what  Charafters  for  Letters 
 they  ufed.  And  the  Corruptions  of  the 
 Hebrew  arc  fo  much  increafed  between 
 this  and  the  Time  of  the  eldeft  human 
 Writings  of  the  Jews,  who  came  from 
 that  Captivity,  and  other  Places  of  their 
 Difperfion,  who  likewife  brought  ftill  dif- 
 ferent Terminations  with  them,  that  thofe 
 Writings  in  that  Cafe,  are  of  Httle  or  no 
 Evidence. 
 
 And  whereas  h^  in  the  Old  Teftamcnt 
 wheA  fpokc  of  the  true  Al^  is  tran- 
 flated  as  aforefaid,  fcoV,  and  that  Deus^ 
 and  thatG(?t'/;  and  when  of  the  falfe  ones, 
 plural,  and  that  Word  kig  is  frequently 
 ufed  in  the  New  Teftament,  and  likev/ife 
 of  falfe  ones  plural,  we  muft  alfo  examine 
 this  by  the  fame  P.ule.  Selden,  of  the  Sy^ 
 via?!  Gods,  p.  105.  *'  The  Phaniciam 
 thought  Ouranos  or  the  Heavens  or  Air,  the 
 only  God,  as  Philo  Biblius  writes.  GyraU 
 diis  of  the  Gods  of  the  Gentiles^  p.  5.  — • 
 by  the  Latins  firft  Deus  —  by  the  Greeks 
 Theos,  by  the  JEgyptiaris  I'hooth,  and  Tbeuth 
 and  TUdoth  —  the  Perjians  Sure  —  the  Ara- 
 bians  yllla-^othtvs  have  thought  it  came 
 from  the  Greek  Word  Theos  ;  but  P/ato  in 
 Cratylus  and  his  Expofitor  Proclus,  think 
 
 Theos 
 
Sine  Principio.  55 
 
 ^Theos  to  be  derived  from  ton  Tbetriy  that  is, 
 from  flowing,  ftreaming,  running.  For 
 Men  feeing  the  Sun,  Moon,  Stars  and  the 
 Heaven  or  Air  itfelf  conflantly  circulating 
 found,  imagined  them  Gods — Mofchopolus, 
 from  Arijlotle,  derives  it  from  the  fame 
 Verb  Theo^  but  makes  the  Elements  to  be 
 in  perpetual  Circulation.  So  Macrcb,  Book 
 I;  Saturn,  chap.  264.  Scap,  Efymol,  p. 
 274, — Either  from  'Theo  to  run,  flow, 
 flream  ;  Deus^  God  as  he  is  all  Fowerful, 
 fo  he  runs  through,  or  pervades  all  Things. 
 S.  T.  /.  i.  c.  1 5 17.  Uheos^  Deus,  God, 
 152 1.  'Theos  has  various  Etymologies,  but 
 the  mcfl:  received  of  all  is  from  tou  Thein^ 
 to  run,  (^c. — For  what  Homer  fays,  All  the 
 Gods  go  along  with  him^  is  to  be  underftood 
 of  the  Stars  that  together  Vv'ith  him 
 (the  Sun)  are  every  Day  by  the  Impulfe  of 
 the  Heavens  or  AirSj  carried  to  their  Set- 
 tings and  Rifings,  and  are  fed  with  the 
 fame  Moifl:ure ;  for  they  call  the  Stars, 
 Planets,  Theoiy  from  tou  Thein,  that  is, 
 to  run  'y  becaufe  they  are  in  perpetual  Mo- 
 tion, or  from  tou  Tbeoreijihai^  becaufe 
 they  are  the  Objeds  of  Sight  and  Admi- 
 ration. It  was  faid  in  the  Beginning  of 
 the  Chapter,  and  made  out  from  evident 
 Principles,  that  Jupiter  and  the  Sun  were 
 the  fame*  There  arc  alfo  other  Etymolo- 
 Z  2  gic$ 
 
56  MOSESV-. 
 
 gies   brought,    among  which   this  is  one, 
 that  Theos  is  fo  called  as  it  were  nos^  from 
 'Tbo  which  is  to  difpofe.     The  fame  1550. 
 Otheo  to  drive,  or  impelL"     I  need  only 
 remind  the   general  Miftake  of  thefe  mo- 
 dern Conftrudions  of  the  diurnal  Revolu- 
 tion of  the  Orb  of  the  Sun  for  the  Circu- 
 lation of  the  Subflance  of  the  Heavens,  and 
 the  Motion  of  the  Stars  for  the  Fluxes  of 
 Light.  When  this  Power  of  moving,  run- 
 ning,  flowing,  or  pervading,  was  apply'd 
 to  the  Subftance  of  the  Heavens^  what  they 
 took  for  God,  though  only  his  Agents  or 
 Legates,  they  rnuft  fuppofe  that  Power  to 
 be  in  itfelf,  and  alfo  that  it  had  Power  of 
 exerting  it  upon  other  Things,  and  fo  of 
 giving   Motion   to  them,  and  fo    in  our 
 Senfe  it  is   the  Eflfence  which  has  in    it- 
 felf,  and  over  others,  the  Power  of  Mo- 
 tion.    And  though,  as  St.  PW  hints,  the 
 Heathens  had  given  this  Name  to  various 
 Attributes  of   this  Subftance,  and  to  the 
 Reprefentatives,    and   perhaps   to  Rulers, 
 as  I  Cor.  viii.  That  there  is  none  other  God 
 but  one  5  for  though  there  be,  that  are  called 
 Cods,  whether  in  Heaven  or  in  Earth,  (as 
 there  be  Gods  many,  and  Lords  many)  but  to 
 us  there  is  but  one  God  the  Father,  of  "whom 
 ore  all  Things,  and  we  in  him ;    and  one 
 Lord  Jefus  Chrift,   by  whom  are  all  Things 
 I  and 
 
Sine  Principio.  57 
 
 find  we  by  him.  If  n*  and  TWT\'>  and  h^  be 
 the  Effence,  Ifa.  ix.  6.  the  Son  is  faid  to 
 be  b^  fo  the  Son  is  of  the  EfTencc.  Wc 
 now  come  to  fee  how  this  Word  has  been 
 abufed.  Gal.  iv.  8.  Te  did  StTvice  unto 
 them  ivhich  by  Nature  are  no  Gods^  f^rj  (p J- 
 CBi  S(r]  Bb5;  by  Nature  not  exijling  Gods. 
 We  muft  fee  what  the  Nature  of  a  God 
 was,  Plaut,  **  (pva-Lou  Phufioo,  to  blow  in, 
 infpire,  inflate,  breathe,  blow  up,  Gff. 
 fS.  T*.  Scap,  the  fame,  and  to  blow  out, 
 efflate."^  Their  Gods  had  this  Power, 
 but  it  was  not  ^a-i  exifting  in  them,  but 
 communicated.  That  they  had  given 
 this  Title  to  feveral,  appears  xvi.  11, 
 The  Gods  are  co?ne  douon  to  us  in  the  Like-- 
 nefs  of  Men,  That  thpy  had  given  thefe 
 Names  to  Reprefentatives,  appears  Ad:s 
 xix.  26.  Saying,  that  they  be  no,  Gods  which 
 be  made  ivith  Hands,  And  they  have 
 made  Herod  a  Compliment  only  before 
 his  Face.  Ad:s  xii-  22.  The  Voice  of  a 
 Gody  and  not  of  a  Man.  Yet  in  the  Senfc 
 of  EfTencc,  with  Povver  of  Motion,  the 
 Heathens  had  no  more  Gods  than  the 
 Jews  ',  nor  had  they  any  other  Diftindjon 
 than  a  Trinity  in  it,  which  they  have 
 afferted  as  pofitively  as  the  Jews.  Thik 
 Power  of  Motion  is  expreffcd,  as  atore- 
 faid,  S.  T  ^  i.  c  536.  "  byap^'O^,  Pro- 
 Z  3  pulfatory. 
 
5.8  M  O  S  E  S'^-^. 
 
 pulfatory,  prppulfive,  having  the  Power  of 
 propelling,  impelling,  &c.''  This  was 
 indeed  the  chief  Attribute,  and  was  in- 
 cluded, or  occalionally  fo  conftrued,  as 
 tip,  to  be,  was  alfo,  Sccip*  "  to  go,  alfo 
 '^Isjt^a/,  lemaiy  to  go,  or  go  o|i  with  Force^ 
 impulfe,  to  be  carried  with  Force,  and  imr 
 pulfe,  as  in  Homer  J'  And  fo  muft  be  in- 
 cluded in  icrUy  and  the  Nouns  under  that 
 yerb. 
 
 CAP.  IV- 
 
 THERE  is  another  Name,  which 
 is  alfo  in  the  fingular  Number,  viz. 
 ^^D  I  have  fhewed  in  the  fecond  Part  of 
 Mofes's  Principia^  p.  104.  et  feq.  that  the 
 Heathens  worshipped  the  Heavens  under 
 fhat  Name,  Mafc.  Fcem-  and  varioufly 
 ipelled  5  I  paffed  them  over  there  as  rela- 
 ted to,  or  of  feme  Root  with  ^^K^D 
 from  ^\h  fent  or  employed :  I  fhall  fup- 
 pofe  that  •^bD  is  from  the  Roct  *]bn  or 
 •)b*  to  lead,  and  with  a  D  prefixed,  the 
 Leader.  They  are  both  taken  from  the 
 Heavens,  and  the  firft  had  been  either  ap^ 
 plied  to  the  Subftance  which  is  one,  or 
 
 ■   to 
 
Sine    Prhicipio.  59 
 
 to  that  Subftance  in  one  Condition,  -viz, 
 the  Light,  which  was  made  an  inanimate 
 Ruler.  The  Heathens  and  apoftate  Jews 
 worfliipped  this  Objc(5l  under  this  Name, 
 facrificed  their  Firft-born  to  it,  and  fwore 
 by  it.  This  Name  is  u fed  by  God  in  three 
 States,  as  the  Jehovah  is  King  over  all ; 
 as  the  Alelm  were  by  Covenant  King 
 over  the  Family  of  Abraham,  when  a 
 Nation  j  and  as  the  fecond  Perfon  in  the 
 Aleim  by  Covenant  was  King  over  the 
 Church.  This  Name  was  affumcd  by  the 
 Aleiniy  while  they  led  the  Children  of 
 Ifrael^  and  by  the  Men  who  led  other 
 Nations,  and  has  fince  become  almoft 
 general  for  a  Leader.  The  Word  in  in- 
 animate Matter,  iignifies  a  Machine,  or 
 Part  of  it,  employed  to  ad:  as  a  Leader,  or 
 to  rule,  fo  among  Men,  and  without  Di- 
 ftinftion,  the  chief,  Before  the  Ifraelites 
 alked  for  a  King,  Jehovah  Aleim  was 
 their  Saviour  or  Deliverer,  Exod.  xiv. 
 13.  Stan4  ^ftill  and  fee  the  Salvation  of 
 Jehovah.  Ver.  30.  ^biis  ]c\\oy.\\\  faved 
 Ifrael  that  Day,  The  Men  who  were 
 appointed  under  him  in  Judea,  as  they 
 had  the  Power  of  judging  or  conftituting 
 Judges,  and  rcferving  the  hearing,  of  Ap- 
 peals, were  fometimes  called  D*t^5'li^ 
 which  is  but  a  fecondary  Name.  For 
 Z  4  what- 
 
6o  M  O  S  E  S'j 
 
 whatever  we   mean  by  Judge,    or  King, 
 matters  not  5  their  chief  Name  was  froni 
 yt^^  with  a  D,  as  above,  y'>mD  a  Saviour, 
 a  Deliverer  ;  and  that  was  their  Idea  of 
 the  Word.     The  Name   :;{:^in»   who  le4 
 them  into  Cafiaan^    and   delivered   thera 
 there,    expreffes   this.    ^  So  Jud.    ii.    16. 
 Neverthelefs    Jehovah    raifed   up  Jud^es'^ 
 which  delivered    (faved)    them  out  of  the 
 Hands  cf  thofe  who  fpoiled  them.     V er.   1 8 
 When  Jehovah    ratfed    them     up  Judges^ 
 then    Jehovah  was   with  the  Judge^   ajid 
 delivered  them,  &c.     Ibid,  iii-  9.  Jehovah 
 raifed  up  a  Deliverer   (Saviour)    to   the 
 Children  of  Ifrael,    who    delivered   them, 
 &c. ' —  Ver.  15'   Jehovah  raifed  them  up 
 a  Deliverer^  Ibid.  2  Kings  xiii.  5.    Neb, 
 ix  27.   Rule  was  but    a  Confequence   of 
 this.     Judg^  viii.    2  2-     Then  the  Men   ef 
 Ifrael  faid  unto  Gideon,   rule    thou   over 
 us,   both  thou  and  thy  Son,  and  thy  Son's 
 Son  alfo  ;  For  thou  haft  delivered  us  from 
 the  Hands  of  Midian.     Ibid.  xiii.  5.  And 
 he   (Sampfon)  fhall  begin   to  deliver   If- 
 rael  out  of  the  Hands  of  the   Philiftines. 
 i  Sam.  viii.  5.  Make  us  a  King  to  judge 
 us,    like  all  the  Nations,     Ver.  zo-  And 
 go  out  before  us,  and  fight    cur  Battles, 
 Ibid.  ix.  16.  And  thou  fhalt  anoint    him 
 to  be  Captain  over  my  People  Ifrael,  that 
 ^    ■  he 
 
Sine    Principio.  jBi 
 
 he  may  fave  my  People  out  of  the  Band^ 
 r/" //6^  Philiftincs.  Hof.  xiii  lo.  I  ivill 
 be  thy  King^  where  is  any  other  that  may 
 fave  tbee  in  all  thy  Cities  ?  jind  thy 
 Judges^  of  whom  thou  faidf  give  me  a 
 King  and  Princes-  Ver.  4.  Tet  I  am 
 Jehovah  thy  Aleim,  from  the  Land  of 
 Egypt,  and  then  JJjalt  have  7io  Aleim 
 hut  ?ne  :  For  there  is  no  Saviour  bcfidei 
 me.  Note  here,  Aleim  is  put  as  Leader, 
 as  Deliverer,  as  Saviour  ;  and  the  Kings 
 were  bound  to  do  this  upon  Conditions, 
 by  Oath,  and  Covenant-  i  Sam.  xi.  14. 
 Come^  and  let  us  go  to  GilgaJ,  and  renew 
 the  Kingdom  there-  And  all  the  People 
 went  to  Gilgal,  and  there  they  made 
 Saul  King  before  the  Lord,  in  Gilgal : 
 And  there  they  facrifced  Sacrifices  of 
 Peace-Offerifigs     before     the  Lord,     he. 
 
 I  Sam.  y.  2-  Thou  waft     he     that 
 
 Jeddefi  out^  and  brcughtejl  in  Ifrael  : 
 A?id  the  Lordfaid  unto  thee,  Thou  Jhalt 
 feed  my  People  Ifrael,  and  thou  Jloalt  be 
 a  Captain  o^'fr  Ifrael.  So  all  the  Elders 
 of  Kr^icicame  to  the  King  /o  Hebron,  and 
 King  David  made  nnn  a  League  with 
 them  in  Hebron  before  the  Lord  :  And 
 they  anointed  David  King  over  Ifrael. 
 SoEccl.  viii.  2.  /  counfel  thee  to  keep 
 the  King's   Commandment^     and  that    in 
 
 Regard 
 
62        MOSESV-- 
 
 regard  of  the  Oath  ^/'Aleim.  And  PiaL 
 Ixxii.  6.  1  have  faid  ye  are  Aleim, 
 find  all  of  you  are  Children  of  the  moji  High: 
 But  ye  (hall  die  like  Men^  and  fall  like  one 
 cf  the  Princes,  Ibid,  xcvii.  7.  PForJhip  him 
 all  ye  Aleim.  John  x.  34.  It  is  written  in 
 your  Law^  I  faid  ye  are  BeoL  If  he  called 
 them  B^^;  unto  whom  the  Word  of  Be5  came^ 
 and  the  Scripture  cajinot  he  broken :  Say  ye 
 ef  him  whom  the  Father  hath  fanBifed  and 
 fent  into  the  World,  T^hou  blafpbemeji  5  be^ 
 caufc  1  faid  the  Son  t»  ^e«  /  am.  The 
 Princes  fwore  to  the  Covenants,  fojh,  ix. 
 15.  Asthefe  were  inftituted  by  Covenant 
 upon  Oath,  and  as  the  Purport  of  that  Oath 
 was  to  faye,  which  the  Word  Aleim  im- 
 plies, of  which  in  its  Place,  the  Word 
 Aleim  is  fometimes  ufed  for  Kings,  as  Sha- 
 dows of  the  true  Aleim.  Whether  the 
 Word  was  applied  to  fworn  Officers,  who 
 were  of  lower  Rank  than  Kings  or  Princes^ 
 will  not  alter  the  Cafe.  As  AJeim  is  ufed 
 for  Kings,  fo  n^t^^O  Mefjiah^  Dan,  ix.  25, 
 26,  &c,  is  alfo,  as  they  were  anointed  as 
 Shadows  of  the  true  MeJJiah,  But  as  this 
 A<5tion  of  Anointing  was  alfo  ufed  at  con- 
 ftituting  of  \T\'2  a  Prieft,  it  alfo  includes 
 that  Office,  which,  among  the  Ifraelites^ 
 was  M.  ^iiD  "  A  Prieft,  a  General  or  Chief- 
 tain, a  Prince,  an  High-prieft^   a  Servitor, 
 
 Minifter, 
 
Si?7e  Prhictplo.  63 
 
 MJnifter,  Great  Counfcllor."  Among  thp 
 Arabians  ''  Kahin,  a  Diviner,  a  Prophet, 
 an  Aftrologcr,  a  Carter  of  Nativities."  And 
 as  it  vi^as  alio  ufed  at  the  inflituting  of  j»^:3i 
 a  Prophet^  whofe  Office  was  to  foretel 
 Things  to  come  in  this  World  or  the  next, 
 and  diredl  People  how  to  behave  in  refpetlt 
 thereof,  it  alfo  includes  that  OfBce.  But 
 as  ChriP;  begun  as  a  Prophet,  then  afted 
 as  a  Prieft,  and  laflly  as  a  King,  great 
 Contefls  arife  about  the  Predictions  of  him, 
 and  of  his  Speeches  and  Actions  in  each  of 
 thofe  refpe<5tive  Offices,  for  want  of  diftin- 
 guifhing  them.  This  Name  is  cited  ^ohn 
 1.  41.  We  havefotmd  the  MeJJias,  which  iSy 
 being  interpreted^  the  Chviii  (the  Anointed.) 
 So  Ibid,  iv.  25,  &c.  This  Word  docs  not 
 only  take  in  the  Offices,  or  Adtions  in  thofe 
 Offices,  but  every  thing  attributed  to  them  ; 
 the  Things  which  were  typically  exprefs'd 
 by  their  Habits,  Ornaments,  &c. 
 
 This  Word  "^^0  is  not  only  found 
 with  Jehovah,  but  with  Alei?n,  Glory, 
 Hofts,  Living,  Name,  Eternity,  &c,  but 
 was  iifed  for  a  defcriptive  Name  of  Chriji^ 
 who  was  to  come,  Exod.  xv.  18.  Jeho^ 
 vah  Jhall  reign  for  ever  and  ever,  J  bid. 
 ?cix.  6.  And  ye  fiall  be  to  me  r\:hoO 
 a  Kingdom,  i  Sam.  ii.  10.  Jehovah 
 r^and   he  Jl,'all  give  Strength  to  his  King. 
 
 J  bid. 
 
64  M  O  S  E  SV 
 
 Ibid.  xii.  12.  And  Jehovah  your  Aleim 
 mms  your  King,  i  Chron.  xvi.  36.  And  let 
 them  fay  among  the  Nations  Jehovah  *]bD  is 
 King.  Pfal.  v.  3.  Hearken  unto  the  Voice  of 
 my  Cry^  my  King  and  my  Alei,  This  is 
 one  of  the  Places  where  an  Addrefs  is  made 
 to  one  of  the  Aleim^  w^hich  David  calls  his 
 King,  elfewhere  Lord,  &c.  Ibid.  x.  i6, 
 Jehovah  is  King  for  ever  and  e^er,  xxiv.  8. 
 JVho  is  the  King  of  Glory  ?  Jehovah  of 
 JIoJls.  xcv.  3 .  For  Jehovah  is  a  great  God^ 
 and  a  great  King  over  all  Aleim.  Ifa.  vi. 
 
 5.  7Z»^  King  Jehovah  of  Hofis  lb.  xxiv.  23 . 
 Jehovah  of  Hofls  Jhall  reign.  Jer.  x.  7.  O 
 King  of  the  Nations-^  none  like  unto  thee. 
 Ver.  10.  Jehovah  is  a  God  of  Truth  j  he  is 
 the  living  Qody  an  everlajling  King,  xlvi. 
 1^6.  As  I  live ^  faith  the  King  Jehovah.  lb. 
 xlviii.  15.  The  King  Jehovah  of  Hofis  his 
 Name.  Dan.  ii.  47,  Tour  God  he  is  Aleini 
 cf  Aleim  and  ii'^^^Lord  of'^^y^f^  Kings.  lb. 
 vi.  26.  And  his  Ki?igdom  that  which  fhall 
 not  be  defiroyedj  and  his  Dominion  fhall  be 
 unto  the  Bind,  The  Shadows  were  all  to 
 ceafc  before  the  King  came.  Gen,  xlix.  i  o. 
 iSo  Hof  i.  4. —  And  will  caufe  to  ceafe  the 
 Kingdom  of  the  Houfe  (j/^Ifrael.     Lam.  ii. 
 
 6.  The  Lord  hath  caufe d  the  folemn  Feafis 
 and  Sabbaths  to  be  forgotten  in  Zion,  and 
 bath  defpifed  in  the  Indignation  of  his  Anger ^ 
 
 the 
 
Sine    Principio;  65 
 
 the  King  and  the  Vrieft,     Hof.  iii.  4.    For 
 the  Childrcu  of  llrael  Jhall  abide  ?na?iy  Days 
 without  a  King^  and  without  a  Prince^  and 
 without  a  Sacrifice^  &c. —  Afterwards  the 
 Children  of  Ifrael  fJ^^all  return^    and  feek 
 DK  Jehovah  their  Aleim,   arid  r\\^  David 
 their  King,    So  Jer.  xxxv.  5.  Ibid.  xxx. 
 9.    So  Ezek.    xxxiv.    23.    Ibid,    xxxvii. 
 24.   So  Ifa,  vi.  9.    The  Prince  of  Peace  up- 
 on  the  Throne  of  David,  and  upon  his  King^ 
 dom.     So  Ifa.  Ixii.  11.  Behold  thy  Sahati- 
 on  con?eth.    Zach.  ix.  9.    Behold  thy  King 
 Cometh  unto  thee  :    He  is  jujl^  and  having 
 Salvation^  lowly ^    a?id  riding  upon  an  Afsy 
 &CC,  cited  Mat,  xxi.  5.    Mark  xi.  2.  yoh^ 
 xii.  15,   (s'c,     I  fliall  only  fhew,  that  tha 
 Heathens  joined  "]^D  with  their  Aleim,  and, 
 as  aforefaid,  not  only  offered  common  Sa- 
 crifices,   but    their   Firft-born   Sons  and 
 Daughters,  fwore  by  it,    &V.  Lev.  xviii. 
 21.     And  thou  fl:alt  not  let  any  cj  thy  Seed 
 fafs  through  the  Fire  ^boS  to  the  King, 
 Ibid.   XX.   2,    3,  4.     So  2  Reg,   xxiii.    10. 
 yer,  xxxii.  35.    To  caufe  their  Sons  and 
 their  Daughters  to  pafs  through  the  Fire  to 
 the  King.     So  Levit.   xx.  5.     To  commit 
 Whoredo?n  with  the  Kifig,     1  Reg.  xi.   5. 
 vii.  33.    2  Reg.  xxiii.   13.    The  King ^  the 
 Abomination  of^  the   Children   of  Amtnon, 
 Ifa.  viii.   21.  And   curfe  their  King,  and 
 their  Akim,  and  look  upward.  Ibid.  x.  10. 
 
 As 
 
66         MOSES'j™- 
 
 jii  my  Hand  hath  found  the  Kingdom  of 
 the  Idols.     Zeph.  i.  5.  And  that  J  wear  by 
 Jehovah,  and  that  fwea?'   hy  their   King, 
 So  Jer.  vii.  i8.~  ^0  make  Cakes  DdVd^  to 
 the  S^een  of  Hea'ven, 
 
 CAP.     V. 
 
 THERE  is  another  Word,  or  Name, 
 njiz.  ^^^*•  I^  has  no  Verb  in  the 
 Hebrew  ;  fo  it  is  doubtful  whether  it  be 
 of  that  Language.  I  think  it  is  a  defcrip- 
 tive  Name  of  Office,  taken  from  the  Hea- 
 vens, ufed  by  the  Heathens  frequently  in 
 their  Writing,  hinted  at  once  in  the  Bible, 
 Ezek,  viii.  14.  by  the  Name  '{']'OT}y  as  all 
 agree.  It  may  be  ufed  for  the  Light,  as 
 it  is  fliewed,  p.  37.  becaufe  the  whole,  or 
 that  Part,  diredls  or  regulates  the  Motion 
 of  inanimate  Things,  and  fome  animated 
 ones.  It  is  applied  downwards  to  Sockets, 
 Hinges  of  Doors,  which  the  Tranflators 
 make  Bafis's  to  fupport,  but  I  think  to  di- 
 rect the  Motion  ot  the  refped:ive  Parts,  de- 
 pendant on  them ;  it  is  carried  to  Men 
 who  rule  or  direct  the  Motions  or 
 Actions  of  others,  and  as  an  original  or 
 reclaimed  Name,  is  applied  in  a  fpiritual 
 
 Scnfe  > 
 
Sine   Principio.  67 
 
 Senfe ;  it  is  found  both  fingular  for  the  EC- 
 fence,  or  that  Perfon  in  it  defcribed  by  the 
 Name  of  Life,  Glory,  &c.  This  Name 
 was  known  to  Abraham^  and  he  in  his 
 Difcourfe  joins  it  with  J ehov ah y  not  as  a 
 perfonal,  but  a  Name  of  Power,  Gcn,xv. 
 2,  8,  It  was  not  ufed  to  the  Pairiarchs 
 nor  by  Mofes^  till  he  had  been  in  the  Mount. 
 I  muft  obferve,  each  of  them  was  then  in 
 the  Covenant  -,  whether  the  Word  implies 
 that,  may  be  confidered.  However,  M?- 
 fes  introduces  this  Word  in  renewing  the 
 Law,  joined  witii  the  Effence-exifting: 
 Exod.  xxiii.  17.  ^Threel^imesin  a  Tear  all 
 thy  Males  fiall  appear  before  niH*  ^^^  ;  and 
 with  the  Addition  oiAleim  oilfrael,  Fx'^d. 
 xxxiv.  23.  So  Deut,  x.  \j.  For  Jehovah 
 your  Alcim  he  is  Aleim  of  Aleim,  and  A- 
 doni  ©/"Adonim,  Al,  &c.  So  PfaL  cxxxvi, 
 2,  ^.  It  is  not  only  joined  with  Jehovah, 
 and  with  Alei?n,  but  with  Attributes  of 
 Power  ;  and  fometimes  applied  to  the 
 Perfon  aforefaid,  aione.  This  is  the  Word 
 which  the  Chaldce  Je^ivs  fubftituted,  iir- 
 ftead  of  jfehovah  ;  for  what  Reaf bns  is  not 
 eafily  known  ;  I  think,  only  he  who 
 knew  their  Hearts,  knows.  The  Word 
 does  not  come  up  fully  to  what  we  mean 
 by  Lord,  abfolute  Proprietor,  and  poffeft  of 
 defpotick  Power.  There  is  no  fuch  Word 
 ufed  in  the  Bible  to  Perfons  in  the  Cove- 
 nant 
 
68  M  O  S  E  S>-.- 
 
 nant.  It  appears  by  the  Word  Aleim;  thst 
 there  was  a  Covenant  among  them  before 
 Man  was  created  ;  and  as  it  was  in  favour 
 of  Man,  perhaps,  though  he  was  their  Pro- 
 perty by  Creation,  they  were  not  at  liber- 
 ty to  A<a  with  him,  by  ftrid:  Rules  of 
 Jufiicc.  Man's  turning  Tenant  to  another 
 Lord,  did  not  enfranchife  him ;  but  if  he 
 did  not  return  to  his  Allegiance,  he  there- 
 by put  himfelf  under  abfolutc  Power,  as 
 every  Creature,  and  Thing  isj  which  is 
 out  of  that  Covenant.  But  if  he  did  return 
 to  his  Allegiance,  then  he  came  under  the 
 provifional  Terms  of  that  Covenant  5  and 
 we  are  fufficiently  aflured,  thofe  Articled 
 are  in  our  Favour  :  Therefore,  though  we 
 are  purchafed,  wx  are  now  at  the  Will  of 
 the  Lord,  according  to  the  Articles  of  that 
 Covenant.  And  in  this  Senfe  this  Word 
 and  Aleim  are  compared  ;  as  PfaL  cxxxv, 
 V. —  Our  Adoni  is  before  all  the  Aleim. 
 Ifaiah  defcribes  the  Vifion  of  the  Effencc- 
 cxifting,  by  this  Name,  Chap.  vi.  i.  And 
 Ifaw  *>^^^Jitting  upon  a  throne  high  and 
 lifted  up ;  and  his  Train  filled  the  Temple. 
 tD^Unt!^  The  Serapim  fianding  *7jrDD  above 
 •jb  him —  and  I  [aid  wo  is  me —  for  mi  fie 
 Eyes  have  feen  the  King,  Jehovah  ofHofts. 
 John  xii.  41.    Tbefe  Things  faid  Efaias^ 
 
 whctt 
 
Si?je    Principio.  69 
 
 ^i)he7i  he  faw  his  Glory,  and  /pake  of  him: 
 So  of  that  Perfon  P/^/cxix.  122.  nnvMx 
 nvith  thy  Servant  for  Good.  Ibid.  ex.  i. 
 Jehovah  T^/V  unto  my  Lord,  fit  thou  at  my 
 right  Hand,  &c.  Dan.  x.  16.  Ajid  behold 
 one  like  the  Similitude  of  the  Sons  of  Men 
 touched  my  Lips—'  For  how  can  the  Ser- 
 vant of  this  my  Lord  talk  with  this  my 
 Lord?  Mai.  iii.  i.  And  the  \r\}<iX\  Lord 
 whom  yefeek  fiallfuddcnly  come  to  his  Tem- 
 ple J  even  the  the  Agent  of  the  Cove7iani 
 whom  ye  delight  in, 
 
 C  A  P.    Vt 
 
 WE  find  another  defcriptive  Word  or 
 Name,  ahnoft  always  plural,  taken 
 fra?n  the  Heavens,  joined  with  Jehovah^ 
 AJeim,  Adoni,  with  Living,  with  Glory, 
 with  Name,  but  feldom  or  never  for  the 
 Reafons  below,  ufed  alone ;  viz.  niKn* 
 whether  the  Verb  M.  naif  ''  Inflati-^ 
 on,  to  fwell,  Avell  up,  be  blown  up. 
 Hiph,  ny^n  to  caulb'to  fwell,  inflate/'  be 
 of  this  Root,  the  n  and  N  being  changed 
 both  in, Hebrew  and  Chaldee  in  thefe  Words, 
 is  not  v/orih  contending.  Either  expref- 
 es  that  Adion  of  the  lleavens  occafioncd 
 Vol.  Ill  "k  ^  by 
 
70 
 
 M  O  S  E  SV- 
 
 by  the  Circulation  of  its  Parts,  which  ftrive 
 to  fwell  outward  and  inwards,  which  gives 
 Motion,  &c,   Tho'  Men  now  differ  about 
 the   Manner  of  the    Exiftence,    or   Per- 
 fonality   of  the   Eflcnce,    all  agree,  that 
 there  is  fuch  an  EfTence,  that  all   Pow- 
 ers   are  in  it ;  and  though  fome  have  faid 
 that  there  are  Powers  in  other  Subftanccs 
 than   thofe  of  the  Heavens,   we   fuppofc 
 all  material  Powers  there,  and  they  allow 
 fome ;  and  we  fuppofe  this   an  Attribute, 
 the    Idea  whereof   was  taken   from  the 
 Heavens,   and  as  it  had  been  afcribed  to 
 them  by  the  Worfliippcrs  of  them,  it  was^ 
 a  reclaimed  Attribute.      And  when   the 
 Word  is  a  Subftantive,  it  expreffes  that,  or 
 thofe  in  which  the  Force  exifts.     This, 
 when .  applied  to  God,   is  neither  defcrip- 
 tive  of  the  Effence,  nor,  as  we  term  them, 
 of  moral  Virtues,  but  of  the  Perfons,  the 
 Nmnes  in   which  the  Force  or  Power  of 
 a(fting  exift  5  fo  applied  to  the  Heavens, 
 to   the  Names,      As   I   think  the  Latins- 
 make  the  Nominative  fingular  and  and  plu- 
 ral in  the  Word  ufed  for  this,  the  fame, 
 and  as  we  have  no  EngUp  Word,  I  muft 
 fay   it   by   feveral.    The  Exercifers  of  the 
 Powers  of  the  Names^  thofe  in  which  tbs 
 Force  exijis  ^  fo  to  Men  in  Arms,  to  Per- 
 fgns  employed  ^ia  Armies  for  Government 
 *  or 
 
Sine    Prlncipio.  ^  \ 
 
 br  Protedtion  of  obedient  Subjeas,  or  Dc- 
 ftruftion  of  Rebels,  or  Enemies.  As  fome 
 worfhippcd  the  Heavens  under  the  Word 
 Aleim,  fo  many  worlhipped  them  under 
 the  Word  m^nV  or  D^^OV  ;  even  fo  many^ 
 and  they  ufed  the  Word  fo  often  in  tlieir 
 Service  to  the  Heavens,  that  Zabcei  was 
 become  a  Name  for  the  Heathens,  the 
 Worfhippers  of  Thofe  who  had  the  ruling 
 Force  in  the  Heavens.  C  Ai-ab.  ''  To 
 change  one's  Religion,    to  apoftpoftatize. 
 
 fee.   To  become   a  Sabean certain  Pa- 
 
 ga72s  who  in  their  Prayers  look  towards 
 the  North.''  They  had  feveral  Reprefen- 
 tatives  of  thefe  Objedts  amongft  living 
 Creatures;  a  Goat,  which  among  many 
 other  Names  bears  this.  This  Force  is  in 
 the  one  Subftance  of  the  Heavens,  but 
 produced  and  exerted  by  that  Subftancc 
 in  the  Conditions  and  Motions  of  Fire, 
 Light,  and  Spitit,  of  which  each  was  bran- 
 chedinto  a  Number  of  Names  or  Attributes. 
 I  have  fhewed  that  this  Force  is  next  to 
 infinite.  Jer.  xxxiii,  22.  As  the  Knv  Hoji 
 of  Heaven  ca?i?20t  be  numbered^  (as  the  Force 
 of  the  Names  cannot  be  mealured.)  And 
 that  two  of  thefe,  the  Light,  and  the  Spi- 
 rit, rule  this  whole  Syfrem,  but  more  efpe- 
 cially  that  of  the  Earth.  I  have  fhewed 
 that  God  has  reclaimed  a  vaft  Number  of 
 A  a  2  iingl« 
 
72  MOSESV- 
 
 fingle  Powers,  Virtues,  or  Effeds,  in  the 
 Heavens ;  fo    this,   belides   afferting  the 
 Manner  of  the  exifting  of  the  Effence,  is 
 reclaiming  them  in  one  Word  all  at  once. 
 When  this  Word  lingular  is  applied  to  the 
 Heavens,  there  is  n  prefixed  5  it  is  D^DtS^n 
 the  Force  of  the  Names.     But  when  it  is 
 found  with  Jehovahy  or  with  Aleiniy  or  o- 
 ther  Names  in  the  Nominative  Cafe,  there 
 is  no  Prefix  to  it ;  but  then  it  is  a  Name 
 in  ^the  Nominative  plural,  and  expreffes  the 
 Perfons  in  which  that  Force  exifts,  as  well 
 as  the  Aleim  expreffes  the  Perfons  bound 
 by  Oath.     While   it  is  applied  to  Matter 
 in  the  three  Conditions  in  the  Heavens,  it 
 muft  be  feminine  ;  but  when  applied  in  a 
 fpiritual  Senfetothc  living  Perfons,  it  muft 
 be    mafculine.      There    are   Exceptions 
 where  this  Word  is    ufed  Angular,  and 
 joined  with  fingular  Words,   for  one  of 
 the  Perfons.     As  JoJ\  v.  15.  niH'  K^i*  '^m 
 the  Leader  of  the  Hoft  of  the  Effence-ex- 
 ifting.  So  Da?L  viii,  1 1.  KIVH  Itt^.  I  have 
 mentioned  fome  Texts  about  this  in  the  fe- 
 cond  Part  of  Mcfes's  Prlndpia^  p.  gg,& 
 feg,  but  muft  alfo  cite  feme  here,     i  Sam. 
 iv.  4.  Jehovah  rf  Ho/is  ivho  divelldb  in  the 
 Cherubim^  Ibid.  i.  3.    To  facrifccto  Jeho- 
 vah of  lloflsin  Shiloe.  xviii.  7.    The  Pre- 
 fent  Jl:(ill  be  brought  to  Jehovah  of  Hofh. 
 z  I  Sam. 
 
Sine    Principio.  73 
 
 1  Sam.  xvii.  45.  Ifa.  xviii,  7.  The  Name 
 Jehovah  of  Ho/is.  li.  15.  liv.  5.  2  Kings, 
 iii.  14.  Jehovah  ofHoJis  liveth,  2  Sam.  vii. 
 26.  Jehovah  /^  Aleim  /;;  Ifrael.  So.  i  Kings 
 xix.  10.  Jcr.  xlii.  15,  &c.  Ifa.  x.  16. 
 ^JlHK  \T\^T\  The  Perfon  7nade  Lord  by  the 
 Lord  of  Hojls.  Jcr.  1.  25,  31,  ^c.  So  I 
 muft  fhew,  that  thefe  in  the  Heavens  were 
 worfliipped,  2  Kings  xxi.  5.  And  he  built 
 Altars  to  all  the  Hoji  C^2^T\  of  the  Airs 
 in  the  Houfe  (j/' Jehovah,  xxiii.  4.  To  brmg 
 forth  of  the  Temple  of  Jehovah  all  the  Vef 
 fels  made — for  all  the  Hofl  of  the  Airs,  v.  5. 
 
 2  Chron.  xxiii.  5.  Zeph.  i.  5.  That  wor- 
 fhip  the  Hofl  of  the  Heaven  upon  the  Houfe 
 
 Tops  \  and  them  that  nsoorfhip^  fjoearing  by 
 Jehovah,  and  that  fwear  by  DD^D  their 
 King.  Ifa.  xxxiv.  4.  AlltheHoJi  ofHea- 
 'uenfiall  be  dijflved —  all  their  Hofl  f:all 
 fall  down, 
 
 CAP,    VIL 
 
 TH  E  Word  or  Name  ^iV  Trarr'p  Pater 
 Father,  a  relati\'e  Name  taken  from 
 Man,  and  applied  to  God,  the  Heavens, 
 &c.  is  always  fingular  ;  but  is  to  betaken 
 v/hen  joined  with  God  relatively,  by  feveral 
 A  a  3  ii> 
 
74  M  O  S  E  SV--- 
 
 in  different  Senfes  -,  Firji,  in  Rcfpcd  of 
 the  Creation,  of  the  Matter  and  Formati- 
 on of  A^am  and  Eve  with  Organs  of  Pro- 
 creation, and  fo  of  ail  their  Race,     The 
 Aleim  diftinguifhed  afterwards  from   the 
 Subftance  of  the  Heavens,  by  being  of  the 
 Jehovah^  the  Effence-exifting  is    Father, 
 Secondly^  and  in  Refped:  of  the  Creation  of 
 the  Soul  of  Chriji,  as  well  as  thofe  of  com- 
 mon Men,  the  Trinity  is  Father  5  in  Re- 
 fped  of  the  Body  of  Chrijiy  the  jlleim  by 
 Creation  of  the  Matter,  is  Father,     In  all 
 thefe,  Chrijl  might  fay  with  Men,  the  Fa- 
 ther, or  our  Father,    though  not   in  the 
 Senfe  he  faid  to  his  Followers,  %vhe?iye  pray^ 
 fay   Our  Father^    &c.  Thirdly^  in  a  more 
 immediate    Senfe,   as*  the  Effcnce,  by  the 
 Holy-Ghofi^  caufed  the  Body  of  the  Virgin 
 to  conceive,  and  bring  forth  the  Body  of 
 Chriji^  without  the  Help  of  the  Seed  of 
 ,  Man,    he    only  might  fay,    My   Father. 
 Fourthly^   In  Refped;  of  the  fecond  Perfon 
 of  the  Aleim   or  Trinity,  or  the  Eflence- 
 exlfting  in  Chriji  -,  or,  that  Perfon  in  whom 
 Chriji  exifts,  comparatively,  as  '^^^  Light, 
 t^Dt^  the  Name  coming   forth  from  T\t2T\ 
 the  Fire  at  the  Orb  of  the  Sun,  as.  Light  is 
 the  Son,  and  the  Fire  the  Father  5  he  might 
 fay.  My  Father  j  and  in  each  of  the  tv^o 
 laft  Senfes  he  is  only  Son.   Fifthly,  In  Re- 
 
 4  lation 
 
Sim    Principio.  75 
 
 lation  to  Believers  immediately,  the  fccond 
 Perfon  before  the  Incarnation,  and  after, 
 Jehovah  and  Adaviah  joined,  is  fliled  Fa- 
 ther 5  in  this  Senfe  he  might  fay,  Tour  Fa^ 
 ther.     In  the  Firll  Senfe,  Deut,  xxxii.  6. 
 Do  ye  thus  requite  Jehovah  ? —  h  not  be 
 thy  Father  ?  Ifa.  Ixiii.  16.     Doubt lefs  thou 
 art  our  Father-^  TChou  Jehovah  art  our 
 Father,     So   Ixiv.  8.  But  now^  O  Lord^ 
 thou  art  our  Father,     Jer.  iii.  1.9.    Thou 
 Poalt  call  me.  My  Father.  Mai.  i.  6.    If  I 
 theti  be  a  Father y  where  is  mine  Flonour. 
 Ibid,  ii.  10.    Have  we  not  all  one  Father, 
 In  this  Senfe  Chrijl  was  a  Prophet.  Deut. 
 xviii.  15.  ABs  iii.  22.  vii.  37.    A  Prophet 
 fiall  the  'Lord your  God  raife  up  unto  you  of 
 your  Brethren,  like  unto  me,   him  Jhall  yc 
 hear,  &c.    The  Apoftate  Jews  applied  this 
 Word   to   the  Images,  and  through  them 
 to  the  Names  the  Heavens,  which  they  rc- 
 prefented.  Things  which  were  not  in  cither 
 of  thefe,  but  in  a  lower  Senfe  their  Father, 
 Jer.  ii.  27.   Saying  to  a  Stock,  thou  art  my 
 Father  -,  and  a  Stone,  thou  ha  ft  brought  me 
 forth  :    So  Children   of  Belial  ;  and   the 
 Heathens  ufed  this  Word,  and  the  com- 
 pound Word  of  Jupiter  j  and  the  Scrip- 
 ture in  the  Reverfe,  Cant  ii.  3. —  So  is  my 
 beloved  among   the   Sons,    Dan.  vii.  13. — 
 And  behold  one  as  a  Son  of  Man,  as  a  com- 
 A  a  4  pound 
 
7$  MOSESV- 
 
 pound  Perfon.  In  the  Third  Senfe,  firft 
 feemingly  under  the  Name  of  David^  z 
 Sam.  vii.  14.  /  will  be  his  Father^  and  he 
 jhall  be  my  Son.  Pfa.  ii.  7.  /  will  declare 
 the  Decree  Jehovah  hath  faid  unto  me\ 
 'Thou  art  my  Son^  this  Day  have  I  begotten 
 thee,  cited  Afts  xiii.  33.  Hebr.  i.  5.  v.  5. 
 Pfal.  xlv.  2. —  Thou  art  fairer  than  the 
 Children  of  Men.  Pfal.  Ixxxix.  26.  HeJJjall 
 cry  unto  me^  thou  art  my  Father.  Ifa.  ix. 
 6.  Unto  us  a  Child  is  born ^  unto  us  a  Son  is 
 given.  Heb.  i.  5.  I  will  be  to  him  a  Father^ 
 and  he  jhall  be  to  me  a  Son.  In  this  Senfe 
 he  was  a  Prieft  for  ever  after  the  Order 
 of  Mdchifedeck.  Pfa.  ex.  4.  Hebr.  v.  6, 
 vii.  17.  And  his  Body  w^as  the  Sacrifice^ 
 In  the  Fourth  Senfc,  which  I  muft  refer  to 
 O^^ty  the  Names.  In  the  Fourth  and  Fifth 
 Senfe,  Ifa.  ix.  6.  Everlafiing  Father.  Luke 
 xvi.  8*  Children  of  Light.  John  xii.  36, 
 While  ye  have  Light,  believe  in  the  Light ^ 
 that  ye  may  be  the  Children  of  Light.  Eph. 
 V.  8. — But  now  are  ye  Light  in  the  Lord^ 
 walk  as  Children  of  Light.  1  ThefT,  v.  5, 
 Te  are  all  Children  of  Light.  In  the  latter 
 Part  of  the  Fijth,  Pfa.  cxxxii.  12.  If  thy 
 Children  will  keep  my  Covenant  and  my 
 Tefimony.  So  ^^j  iii  25,  Ye  are  Children  of 
 (he  Covenant  which  God  made  with  our  Far 
 
 the^s^ 
 
Sine   Principto:  jy 
 
 tberSy  faying  unto  Abraham,  In  thy  Seed^ 
 &c.  and  in  Oppofition  to  the  Senfe  of  the 
 latter  Part  of  the  Fifth,  the  Tempter,  the 
 Deceiver,  the  Seducer,  the  Accufer,  and 
 at  laft  to  be  the  Tormentor,  is  called  the 
 Father  of  thofe  he  feduces,  J^hn  vii.  44. 
 Te  are  of  your  Father  the  Devil,  and  the 
 Lufis  of  your  Father  you  will  do,  ©c.  Ad:s 
 xiii.  10.  Thou  Child  of  the  Devi L  i  John 
 iii.  8.  He  that  committeth  Sin  is  of  the  De- 
 vi I  ,  ver.  10,  In  this  the  Children  of  God  are 
 tnanifeftj  and  the  Children  of  the  DcviL 
 
 CAP.    VIII. 
 
 IT  has  been  accounted  ftrange  by  the 
 greateft  of  Men,  nay,  by  one  of  them, 
 who  had  alfo  the  greateft  Portion  of  the 
 Spirit,  that  a  Creature  fhould  fay  to  his 
 Creator,  why  haft  thou  made  me  thus  ? 
 And  as  the  firft  was  made  capable  of  im- 
 proving, or  wafting  his  Eftate,  which  for 
 that  Reafon  was  not  limited,  or  as  we  fay 
 entailed  ;  it  would  look  much  ftranger  for 
 one  of  his  Pofterity,  to  fay  to  his  firft  Fa- 
 ther's Creator,  why  was  not  my  Eftate  en- 
 tail'd  ?  As  his  Plea  againft  his  Parent  will 
 fignifv  little,  fo  will  his  Plea  againft  him  he 
 
 held 
 
^S  MOSESV-^ 
 
 held  his  Eftatc  under.  What  avails  it  fo? 
 him  to  fay,  why  was  my  Father  permitted^ 
 or  why  did  he  fpend  tlie  Eftate,  or  why 
 did  he  not  keep  and  improve  it  ?  or  why 
 did  he  commit  Treafon  and  forfeit  it  ?  A- 
 mong  Men^  fuch  Reafoning  has  no  Place  ; 
 every  one  is  born  to  the  Confequence  of 
 the  Wifdom  or  Folly  of  his  Parent :  But 
 'tis  the  ftrangeft  Thing  that  can  be,  for  a 
 Creature  to  fay  to  his  Creator,  why  doft 
 thou  exifl  fo  ?  Or  'tis  impoffible  thou  canft 
 cxiftinajny  other  Manner  than  I  imagine  : 
 I  will  not  allow  any  Defcription  or  Idea 
 thou  haft  been  pleafed  to  give  of  thy  Ex- 
 iftence ;  but  I  will  demonftrate  to  fuch, 
 who  have  fuch  Abilities  as  my  felf,  it  muft 
 be,  as  I  think  proper  to  make  it  from  Fa- 
 culties I  have.  And  'tis  the  Maddeft  of  all 
 to  fay,  thou  canft  not  exift  in  any  other 
 Manner  of  Perfonality,  or,  CSc.  but  as  I 
 exift.  In  Philofophy,  which  is  the  Subjedt 
 of  Senfe,  you  muft  believe  v/hat  thefe,  who 
 alfo  call  themfelves  Philofophers,  fay  with- 
 out Idea  from  Perception,  or  other  Things : 
 In  Divinity,  which  is  only  the  Objedt  of 
 Faith,  you  muft  not  believe  without  Senfe, 
 or  an  Idea  from  fomething :  Perhaps  here- 
 after Ideas  from  other  Things  will  not  with 
 them  be  liked.     Is  not  Faith,  Affcnt  from 
 
 thQ 
 
Sine   Princtpio^  79 
 
 Itfa©  Evidence  of  Things  feen,  to  the  Ex- 
 iftcnce  of  Things  not  feen  ? 
 
 Though  the  Alehn  have  thought  fit  to 
 rebuke  the  wicked  Man   for  taking  that, 
 to    which    this  Name  refers    within  his 
 Mouth,  and  charged  him  with  the  horrid 
 Crime  cited  in  Biixtorf's  TheJ'aurus  p.  500. 
 Pfal.  1.  21.    TVuD  (thou  makeft   a  Simi- 
 litude, framcft  an  Idea)  that  I  was  fuch 
 an  one  as  thyfelf^  but  I  will  reprove   thee^ 
 and  Jet  them  in  Order  before  thine  Eyes. 
 Now  conjider  this^  ye  that  forget  the  Aleim, 
 &c.     Yet   feme  covetous  and  fome  vain 
 Men,  who  have  not  endeavoured  to  qua- 
 lify themfelves  to  underftand  the  Method 
 of  conveying  Ideas,  which  God  by  the  fa- 
 cred  Writers  thought  proper  to  take,  but 
 for  — —  have  followed  fome  of  the  Hea- 
 then Defcriptions  of  Jupiter,  fome  of  the 
 reclaimed  Attributes  out  of  the  Bible,  and 
 Part    of  their  own  Imaginations,    in   the 
 Definition  of  their  God,   and    made  the 
 Manner  of  his  Exiftence,  without  any  o- 
 ther  Reafon  in    one  Pcrion,    than  that   a 
 Man  is  op.e  Perfon,     Sir  Ifaac  Newton' % 
 Princip.  Math.  SchoL  Gen.  p.  528.  "  Every 
 Soul  that  has  Perception  is,  though  in  dif- 
 ferent Times  and  in   different  Organs  of 
 Senfe  and  Motion,  ftill  the  fame  indiviiT- 
 ble  Perfon.     There  are     fucceffivc  ParU 
 
 HI 
 
«o  MOSESV.-^ 
 
 in  Duration,  co-exiftent  Parts  in  Space; 
 but  neither  the  one  nor  the  other  in  the 
 Perfon  of  a  Man,  or  his  thinking  Principle ; 
 and  much  lefs  can  they  be  found  in  the 
 thinking  Subftance  of  God.  Every  Man, 
 fo  far  as  he  is  a  Thing  that  has  Percep- 
 tion, is  one  and  the  fame  Man  during  his 
 whole  Life,  in  all  and  each  of  the  Organs 
 of  Senfe;  God  is  one  and  the  fame  God,  al- 
 ways and  every  where."  I  have  heard  a 
 Gentleman  fay,  he  could  give  fome  higher 
 Rcafon,  why  Men  who  pafs  with  us  for 
 Principals,  make  fuch  Attempts,  ihew  the 
 Root  whence  this  fprings  j  I  wifli  he 
 would.  I  know  fo  much  of  it,  that  I 
 dare  venture  to  fay,  that  that  Part  of  fecrct 
 Hiftory  will  at  fome  Time  fhew  the  Dr- 
 *y//*s  Mafter- piece,  and  will  be  the  blackeft 
 that  ever  was  writ. 
 
 Befides  other  Temptations,  they  ufe  to 
 draw  in  Profelytes,  they  take  Advantage 
 of  this  Accident :  While  the  Minds  of  our 
 firft  Parents  were  perfeft,  I  find  not  that 
 there  was  any  Mention  of  Subjeftion  ;  up- 
 on Woman's  Offence,  in  attempting  to  be 
 wife  by  way  of  Punifhment,  pronounced 
 v/ith  the  Difpenlation  of  the  Promife, 
 Woman  was  put  under  Subjedlion,  and  at 
 Chrtfi\  coming,  that  Subjcd:ion  to  her 
 Iluiband  was  reinforced  :  So  whoever  en^- 
 
 deavours 
 
Sine   Principio.  8l 
 
 deavours  to  rejedt  the  Perfonality,  and  that 
 Difpenfation,  makes  his  Application  to 
 Women  on  Pretence  of  making  them 
 as  wife,  or  wifer,  and  putting  them  upon 
 an  Equality  with,  and  in  a  Poffibility  of 
 ruling  their  Hufbands  ;  and  they  gain  up- 
 on thofe  who  would  not  be  ruled,  or  would 
 rule,  and  make  them  as  Satan  did  Eve^ 
 and  with  the  fame  Bait,  feduce  their  Huf- 
 bands. By  this  Means  Men,  who  have 
 not  a  hundredth  Part  of  the  Learning  of 
 thofe  who  eftablifhed  Things,  take  upon 
 them  for  want  of  Learning,  and  in  other 
 Refpedts  poorly  qualified,  to  banter  us  out 
 of  Truths  fo  fettled;  and  many  of  them  go 
 on  without  any  other  Inducement  than  an 
 Imagination  of  a  fecret  Pleafure  of  ma- 
 king all  the  Men  who  have  been  in  the 
 World,  appear  to  have  been  Fools  or 
 Cheats,  that  when  tiiey  themfelves  arc 
 found  to  be  fo,  they  may  pafs  among  thofe 
 whom  they  have  made  appear  to  be  fo. 
 
 The  Steps  they  have  lately  taken,  were 
 to  make  one  or  more  of  every  Science,  or 
 pretended  Science,  who  v/ould  come  in, 
 efpecially  thofe  whom  they  call  Naturalifts 
 and  Mathematicians,  Heroes,  to  do  wliat 
 they  could  to  prove  tliere  is  no  fuch  thing 
 as  the  Matter  of  the  Heavens,  to  dcmolilh 
 all  Remains  of  the  Knowledge  or  Belief 
 
 of 
 
B2  MOSESV™ 
 
 of  the  Objc(5l^  and  of  the  Operations  from 
 whence  the  Idea  of  the  Pcrfonality  is  ta^ 
 ken,  by  fuggefting  that  the  Orb  of  the 
 Sun  emits  Light^  that  the  Light  does  not 
 form  into  Spirit,  return  or  circulate  ;  that 
 there  are  many  fuch  Orbs,  and  fo  many 
 fuch  Syftems  5  that  the  Antients  were  lit- 
 tle better  in  Knowledge  than  Brutes ;  that 
 what  we  call  Revelation,  was  adapted  to 
 their  Capacities  :  fo  that  the  antient  Lan- 
 guages, efpecially  the  Hebrew,  was  not 
 worthy  Notice  5  that  Knowledge  was  to 
 take  its  Rife  from  their  GuefTes  and  Ex- 
 periments. Thefe  Attempts  having  feem- 
 ingly  fuccceded,  and  all  Sides  come  iri 
 when  Youth  was  educated,  and  Men  fpent 
 their  Time  for  Studies,  either  in  the  Rub- 
 bifh  of  the  late  Jews,  or  in  the  inveloped 
 Reprefentations  of  the  Heathens,  or  in 
 what  they  call  their  Morality,  or  in  that 
 Stuff  they  call  Philofophy  5  and  none  but 
 by  thofe  Rules  looked  either  for  Senfey 
 Truth,  or  Gliriftianity,  in  the  Hebrew  j 
 and  thereby  the  Knowledge  of  the  original 
 Language  has  been  almoft  entirely  ne- 
 glected. And  when  ftrong  Efforts  have  not 
 only  been  made  to  blot  out  all  Remains 
 of  the  Knowledge  of  the  Agents  which 
 reprefent  the  Trinity,  but  to  fubflitute  o- 
 
 ther 
 
Sine    Principro.  83 
 
 thcr  imaginary  Agents  in  their  Stead 'j 
 and  they  enjoyed  the  Pleafure  of  being 
 thought  wife,  by  ftarting  Difficulties,  and 
 puzHng  others  -,  and  Men  who  wiflied  well 
 to  the  Truth,  condefcended  to  argue,  and 
 as  they  called  it,  reafon  with  them  ;  it 
 had  made  them  think  themfelves  Mat- 
 ches for  all  who  have  been,  or  will  be, 
 and  that  none  could  produce  any  other 
 Evidence  than  what  has  been  lately  pro- 
 duced. But  as  they  are  but  Hawkers  ia 
 Knowledge,  fo  they  are  but  Pedlars  in 
 Poifon  ;  while  they  thought  they  had  been 
 linking  this  Knowledge,  they  by  their  ve- 
 ry Experiments,  Objections,  G'c,  have 
 been  reviving  it. 
 
 But  why  do  I  inveigh  againft  the  De- 
 cay of  Learning,  that  is,  of  thofe  Sorts 
 already  mentioned  ?  It  is  as  well  that  they 
 go,  as  all  the  Sciences  of  the  Schoolmen 
 have  gone,  by  being  ncgledted,  as  by  be- 
 ing rejeded.  Though  it  be  improper  here 
 to  enquire,  whoever  or  whatever  has  been 
 the  Caufe  of  it,  I  hope  it  will  produce  a 
 happy  Effedl.  As  while  Schoolmen  pre- 
 vailed, not  a  Fad:  in  Nature,  or  an  Ar- 
 ticle of  Faith,  could  be  proved,  but  by 
 their  Rules,  and  in  their  Way,  for  the  re- 
 fpeflive  Times  while  this  i^r  that  Branch 
 
84  M  O  S  E  S  V— ^ 
 
 of  their  Learning  was  preferred  ;  fo  whcri 
 their  Raiinical  Books  were  all  printed,  and 
 that  Study  prevailed,  not  a  Sentence  or  a 
 Word  in  the  Bible,  muft  be  underftood 
 by  a  Chriftian,  (nor  as  their  old  Friends 
 the  real  Jews)  but  as  their  mortal  Enemies 
 the  fmce  ignorant,  unbelieving,  hardened, 
 rcjedled  Jews  had  contrived  it. 
 
 It  requires  a  long  Hiftory  to  fliew  what 
 thefe  Books  are.  I  muft  be  fhort :  They 
 are  Accounts,  a  Journal,  or  Medley,  of 
 the  Succefs  of  the  Devil's  fecond  Projedt. 
 While  many  of  the  Jews  hadfapoftatized, 
 and  were  not  deftroyed  by  the  reft,  in 
 Purfuance  of  the  Covenant ;  fo  when  they 
 were  Part  JeiVy  Part  Heatheny  and  fof 
 that  Had  been  Slaves  in  Captivity,  had  in 
 a  great  Meafure  loft  the  Knowledge  of 
 their  Language,  fo  of  the  Scripture  and 
 their  Emblems,  fo  the  Intent,  nay.  Forms 
 of  their  Services  ^  had  been  after  that  har- 
 raffed  and  tortured  in  War,  by  their  Neigh- 
 bours ;  and  at  laft  become  fubjed:  to  the 
 TdomanSy  without  fo  much  as  a  Profped:  of 
 recovering  their  Freedom  by  any  Means 
 in  their  Power  :  He,  the  Devil,  when  he 
 faw  he  could  not  blot  out  the  Evidence  of 
 Chrijly  took  this  Opportunity  to  make 
 their  Defires  their  Tempters,  and  the  Ob« 
 jed  of  their  Defires  outward  Deliverance, 
 
 fo 
 
Sine   Pr'mctpio,  8  5 
 
 io  literally  an  outward  Deliverer,  which 
 was  to  anfwer  the  Similitudes  in  Scripture 
 of  Chrili,  the  Bait ;  to  make  all  the  Sha- 
 dows of  him  in  the  Service  of  the  'Jews^ 
 real  Purifications,  Atonements,  or,  tfr. 
 and  all  the  Predidions  of  him,  as  of  a 
 mighty  temporal  Prince,  one  who  fliould 
 obtain  univerfal  Empire,  and  fo  theirs 
 was  to  be  the  Metropolis,  the  Center  of 
 Riches.  This  took  with  many  of  the 
 "Jews  early,  and  fo  they  ceafed  to  be  Jeios^ 
 bcCcimQ^fth  Monarchy  Men,  or  what  yoa 
 picafe  to  call  them  ;  and  thofe  who  con- 
 tinued yewSy  embraced  the  Chrlftian  Re- 
 ligion, none  of  them  remain  :  All  fince  are 
 of  thofe  who  have  renounced  both  JtuiciiJjJi 
 and  Chrijlicijuty, 
 
 This  Scheme  did  not  want  any  more 
 Perfons  than  one  ;  fuch  a  Word  as  yeko- 
 vah  was  not  fafe  to  be  ufed,  therefore  it 
 is  like  it  was  changed  for  Adonaiy  or 
 Lord.  And  as  it  allowed  of  no  more 
 Perfons  than  one,  fo  it  v/anted  no  plural 
 Names.  This  fliews  us  why  they  tran- 
 flated,  mangled,  or  omitted,  or  fuffered 
 the  Heathens  to  make  fuch  -Work,  as  ap- 
 pears in  the  LXX,  in  the  two  chief  De- 
 ligns  in  the  Bible ;  neglcding  to  lliew 
 that  the  Shadow,  the  Trinity  of  the  Hea- 
 thens, was  but   a  Machine  3  and  mifcon- 
 
 VoL.  HI.  B  b  itruing 
 
86  M  O  S  E  SV- 
 
 ftruing  the  Words  concerning,  fo  there- 
 by rejedling  the  Trinity,  and  corrupting 
 the  Meaning  of  the  Scriptures,  as  Cbrifl 
 tells  us,  in  many  other  Points,  and  finally 
 rejefting  him. 
 
 Their   human  Writings,    either  before 
 Chrifi,    or  fince,    fhew,    or   would   have 
 fhewed,  the  particular  Methods  they  took 
 to  record  every  Tradition  of  Things  they 
 had,    or  pretended   to  have,  and  to  con- 
 ftrue   every  Thing  in  Scripture    to  thofe 
 Ends*     Indeed  fince  they  rejected  Chriji^ 
 either  at  firft,  or  at  his  coming,  and  before 
 thefe  Books  were  printed,  they  have  had 
 fome  hundreds  of  Years  before,  and  about 
 fifteen  hundred  fince,   to  caftrate  and  al- 
 ter, or  deftroy,  if  there  was  any  thing  in 
 any  of  them  which  was  old  and  true,  a;id 
 to  record  all  they  could  invent  fince,  and 
 confl:rue  them  to  thefc  Ends.    And  as  they 
 have  taken  great  Pains  to  make  their  Wri- 
 tings conform,  fo  they  have  to  paraphrafe^ 
 point,  and   lay  down  Rules   for  pointing 
 and    confiruing    the   Scripture,    as     they 
 thought  to  ferve  thefe  Turns,    at  leaft  that 
 no  other  Ufe  ihould  be  made  of  them  ;  fo 
 that  fcarce  a  Word  anfwers  in  the  Defcrip- 
 tion  of  Things   we    fee  ;    nor    was    one 
 Word  fairly  corjllrued  of  the  Things  we 
 
 fee 
 
fee  not  :   One  Word  was  to  have  perhaps 
 ten    Significations,    fcveral    differing  very 
 much  :  Nay,  the  fame  Letters  to  fignify 
 Light  and  Darknefs,  and  other  Things  as 
 oppoiite.     The  fame  Word  as  a  Verb  to 
 relate  to  one  Thing  in  the  Angular,  and 
 quite  other  Sorts  of  Things  in    the  plural. 
 To  make  fingular  Words  plural,  and  plu- 
 ral fingular,  or  dual.     That  one  of  its  plu« 
 ral  Words^  when  tranflated  into  any  other 
 Language,  fhould  on  one  Side  be  plural, 
 on  t'other  fmgular.     That  a  Word  ihould 
 fignify  one  Thing  in  the  mafculine,  and 
 quite  other  Sorts  of  Things  in  the  femi- 
 nine ;  and  thcfe  chiefly  in  Words  which 
 concern  the  Salvation  of  Man  ;  the  Points 
 in  Conteft  between  them  and  us.     So  one 
 Sort  of  Acflion  as  a  Verb  adlive,  and  another 
 Sort  of  Acflion  as  a  Verb  paflive.     So  in 
 what  v/e   call  Moods  and  Tcnfcs.     And 
 as  the  Ideas  of  the  Perfons  in   the  ^Icim 
 muft  be  taken  from  Words  for  Perfons,  or 
 Things,  or  Reprefentations  of  Porfjns  or 
 Things,  and  as  moil  of  the  Words  ufed 
 for  Perfons  or  active  Things,  are  Names 
 of  Action,  and  fo  each   common   to  any 
 Perfon  or  Thing  in  that  refpedive  Aelion  ; 
 and  though  feveral  of  thofe    Names   arc 
 applied    to  the  Perfons,  and  changed  as 
 B  b  a  they 
 
88  M  O  S  E  SV--^"- 
 
 they  change  Aftion,  each  of  them  inuft 
 mean  fome  other  Perfon  or  Things,  but, 
 by  their  Rules,  never  the  real  Perfons. 
 
 When  we  had  a  Body  of  Men  educat- 
 ed   in  any   of  thefe   Ways,  with  a  real 
 Zeal  for  the  Bible  and  Religion,  and  fup- 
 pofing  this  Sort  of  Evidence  would  prove 
 for  their  Service,  and  knew  of  no  other ; 
 and  fo  tranflated  the  Bible  for  us  by  thefe 
 Rules,  before  they  knew  what  would  be 
 the   IfTue,  framed    Grammars,   Lexicons, 
 (Sc.  by    thefe  Rules  ;  fo  that  not  a  Boy 
 could  be  learned  to  read  Hebrew,  but  he 
 muft  have  this  Nonfenfe  and  Villainy  beat 
 into  him,  as  he  fuppofed,  by  Friends,  and 
 which  would  never  have  been  fwallo^ved 
 from    any    other  Hands  ;  as  it  was  im- 
 poffible    for    any    of  them  to  (hake  off 
 thefe  Fetters,  to   change  his  Method,  as 
 it  is  for  fuch  a  Jew  to  turn  Chrijiian,  fo 
 it  was  impoffible  for  any  other,  to   have 
 made  an  Attempt  to  have  begun   in  ano- 
 ther Manner,  as  we  do   with  other  Lan- 
 guages, and  to  have  ad:ed  as  a  Freeman  ; 
 the  Body  would  immediately    have   wor- 
 ryed    him    with  Authorities  ;    if  in    the 
 Time   of   the  Schoolmen,  with   Arijlotle 
 and  his  Tribe  of  Commentators,  or,  Gfr. 
 if  in    the   Time,     when    the    Rabinical 
 
 Books 
 
Sine     Principio.  89 
 
 Books  were   ftudicd,    with   LXX,    from 
 the  Heathens  and  the  Commentators  upon 
 it  in  every  Thing  in  Difpute,  between  or 
 about  the  God  of  the  Jews^  and  the  God 
 of  the    Heathens ;    and   the  Rabbles^  and 
 their  Commentators,   in  every   thing  that 
 was  in  Difpute    between  thefc  falfe  "Jews 
 and  the  ChrijUans.     But  now  when  upon 
 long  Experience  indifferent  Perfons  plain- 
 ly fee,   that  you   can  neither  have  a  Sy- 
 ftem  of  Nature,  or  of  Religion,  by  thefe 
 Rules;  that  the  Studies  have  been  dropped, 
 and  Men  have  fince  taken  the  Liberty  to 
 fet  up  other  Schemes  of  Nature  and  Reli- 
 gion,   and   have   themfelves  demonftrated 
 that  there  is  nothing  in  them  but  that  they 
 arc  where  we  are  Ihewing  them.     If  any 
 can  {hew  that  the  Hebrew  is  a  regular,  per- 
 fect, nay,  the  moft  perfedl  Language,  pro- 
 duce a  Syftem  of  either,  or  both,  out  of 
 the  Bible,  I  hope  they  (hall   not  now  be 
 tried  by  the  Rules  of  either  Heathens,  or 
 fuch  apoftate  Jews^  but  by  thofc  Rules  fo 
 frequently  appealed  to.     If  I  can  purfue  in 
 fuch  Manner  as  to  attain  the  End,  as  I 
 have  hitherto  ;  go  through  the  reft  by  re- 
 gular Conftrud:ion  and  Comparifon  of  c- 
 very  Word  quite  through,  make  theWorils 
 difcover  what   is  fought   for,    the  Know- 
 ledge of  Things  here,  and  the  Knowledge 
 B  b  3  of 
 
go 
 
 M  O  S  E  SV-- 
 
 of  thofe  Things  which  relate  to  hereafter^ 
 inake  them  defcribe  the  Things  we  fee^ 
 and  defcribe  the  State  of  Man,  the  Means 
 and  Manner  of  his  Redemption,  fhew  that 
 all  Things  tally,  and  all  regard   one  great 
 Point,    Reconciliation     between     offend- 
 ing Man,  and   a  juft  God :  I  fliall  want 
 no  Evidence   to  prove  from  whence  the 
 Writing  came,  nor  whether  it  be   fairly 
 conftrued  5  nor   need  I  trouble  my  Hea4 
 with  what  either  Friends  or  Foes  fay  a- 
 bout   thefe   irregular  Turn-ferving    Con- 
 flrudlions :  And  I  hope  that  fuch  as  hope 
 there  is  a  Revelation,  and  believe  that  it 
 muft  be  coniiflent,  Senfe  and  perfcdl,  will 
 join  in  the  Defign  ;  which  will  not  only 
 reftore  the  Authority  of  the  Text,  difcover 
 the  Powers  and  Motions   in  this  Syftem, 
 cftablifh  the  Chriftian  Syftem,  but  expofe 
 the  Ignorance  of  thofe  who  pretend  to  in- 
 validate them.     This  dene,  nay,  this  Part 
 done,    the  Objedlions   of  modern  Adver- 
 faries  will  fcarce  be  worth  anfwering. 
 
 What  great  Wifdom  is  fhcy/cd  in  telling 
 iis  that  Number  One  is  not  Num.ber 
 Three,  or  that  one  Man  is  not  three  Men  ? 
 Could  not  the  Writers  of  the  Scriptures, 
 iftheyhadnct  been  infpired,  have  feen 
 that,  and  have  known  that  the  fame  Ob-» 
 iedtion  could  have  been  made  by  any  Fool 
 
 then. 
 
Sma  Principio.  91 
 
 then,  as  well  as  by  any   one  who  thinks 
 himfelf  a  Mathematician  or   Philofopher 
 now,  and  have   let  thofc  Things  alone  ? 
 Or    if  they   were    infpired,    would   they 
 not  have  let  it  alone,  or  given  thofe  who 
 they    expe.dled  fliould  believe,  a   fatisfac- 
 tory  Idea  of  the  Manner  of  fuch  Exiflcncc, 
 and  fo  an   anfwer  to  fuch  infinitely  filly 
 Objedllons  ?    We  fhall  be  told,  that  fome 
 of  thefe  Apoftates  are  Men  of  Learning. 
 The  Difference  between  a  Man  of  Learn- 
 ing, and  a  Man  of  Senfe,  is,  the  firft  does 
 what  others  diredt,  and   the   fecond  can 
 direft  himfelf  and  others  what  they  fhould 
 do.     What   is  Grammar,   Logic,  Rheto- 
 rick,    or  all   other    Sciences,    except  the 
 Knowledge  of  the  Type,  which  can  give 
 an  Idea  of  the  Form   borrowed  from  it  ? 
 Or  in   all    other  Languages,    except   that 
 which    defcribes    it  ?    When    the    Senfes 
 have  afted  upon  any  thing,    we   cah  that 
 Ad:  Perception  5  that  which   we  retain, 
 we  call  an  Idea,  or  inward  Senfe  of  the 
 Thing  :   who  talks  without   this,   real  or 
 borrowed,  talks  Nonfenfe.     Neither  they, 
 nor  we,    have    any  but   borrowed    ones 
 here.     If  the  Works  or  Workers  of  God, 
 are  falted  to  the  Senfes,  as  God  is  to  the 
 Mind  or  Soul,    fo  that  there  was   to  be 
 fometliing  near  an  Equality,  that  it  might 
 B  b  4  be 
 
92  MOSESV- 
 
 be  for  the  Honour  of  God  that  compound 
 Man  own'd  him  ;  and  if  it  appear  there 
 is  fuch  an  Idea  given,  and  tliey  neither 
 will  underftand  Things  here,  nor  there ; 
 are  they  not  like  People  each  pretending 
 to  give  us  an  Account  of  Terra  Incog- 
 nita^  and  not  one  of  them  ever  learnt 
 Geography,  or  ever  fo  much  as  faw  one 
 of  the  Plans  of  thofe  who  brought  us 
 the  Account  and  Defcription  of  it  ?  Do 
 not  thofe  People  ignorantly  and  wilfully 
 ftrip  themfelves,  and,  as  far  as  they  can, 
 others,  of  all  the  Benefits  which  have 
 accrued  to  Man  by  the  Revelation  of  the 
 Scriptures  5  by  the  Affiftance  of  the  third 
 Perfon  in  the  facred  Trinity,  and  of  the 
 Example,  Satisfaction,  and  Interceffion  of 
 the  fecond  Perfon  as  God-man,  and  of 
 his  Proteftion  as  God  -,  nay,  even  of  the 
 Knowledge   of  God,   as  exprefied  by  St. 
 
 Faul^  Ephef.  ii.   12.  Without  Chrift, 
 
 Strangers  from  the  Covenants  of  Promife^ 
 having  no  Hope^  and  ^without  God  in  the 
 World?  I  allow  it  does  not  fufficiently 
 clear  all  Ohjcftions  now,  to  be  able  to 
 cite  the  Words  of  thofe  who  underftood 
 the  Type,  which  was  to  give  the  Idea, 
 •vv'ithout  being  able  to  fhew  the  Type,  and 
 how  thefe  Words  tally  with  the  Ideas  in 
 the  Type.     When  we  ihew  this  Perfona- 
 
 lity 
 
Sine  Prwcipio.  93 
 
 lity  out  of  the  facred  Scriptures,  by  Words, 
 we  exped  our   Pretenders  to  Knowledge 
 will,   as  they  have  to  a  Text  or  two  for- 
 merly cited,    tell   us,  that  putting    thefc 
 Words  in  the  plural  Number,  was  only  a 
 Compliment    taken  from    the  Ufage    of 
 fpeaking  by,  to,  or  of  a  Prince  ;  when  e- 
 very  one  who  knows  any  Thing   knows, 
 that  Cuftom  was  never  heard  of  in  the 
 World  till  thofe  who  urged  it,   brought 
 It  into  Ufe.     I    have    already  fufficiently 
 demohflied  that  Shift,  by  fhewing  there 
 was  one   they  made  a  Pretender,  and  that 
 the  Bible  was  writ  to  prove  the  Title  of 
 the  true  God.     It  would  be  ar  forry  Com- 
 pliment where  there  was  a  King,  who  not 
 only  had  the  Right,  but  was  in  Poffeffion, 
 and  a  Pretender,  for  the  Secretaries  of  the 
 firft  to  write  Laws  for  him  to  fign,  that  the 
 Subjeds  fliould   obey  the  Kings.     And  it 
 is  as  filly  to  imagine,  that  thofc  who  tran- 
 flated  the  Creeds,  or  Laws  in  the  Scripture, 
 underftood  them  better  than  thofe  who  writ 
 them  :  Where  can  be  the  Harm  in  a  Tran- 
 flation,   to  put  the  proper  Significations  of 
 the  Words,  of  thefe,  in  the  lame  Numbers 
 as   they  are  in  the  Originals,  and  let  them 
 take  their   Effedt  ?     And   as  this    Word 
 Aleim  is  frequently  joined  with,  and  gene- 
 rally following  after  J<'bovahy  which  is  fm- 
 
 gular 
 
94  M  O  S  E  SV--^ 
 
 gularj  and  as  this  Word  is  neither  Angular 
 nor  dual,  nor  fewer  than^  but  at  kaft  three; 
 I  hope  it  will  prove  no  Contradiction  to  fay, 
 there  arc  three  who  made  a  Covenant  to 
 redeem  Man,  and  bound  themfelves  by 
 Oath  to  perform  that  Covenant,  of  one 
 Effence  ;  any  more  than  that  they  made 
 Male  and  Female  of  the  created  Subftance 
 riDIK  which  is  alfo  fingular,  or  any  more 
 than  that  the  Effence  of  the  Souls  of  all  Men 
 which  is  created,  and  has  its  Exiftence  and 
 Powers  comrnunicated  from  this  Effence:- 
 exifting,  the  Fountain  of  all  Exiftence  and 
 Power,  is  one  and  the  fame  Effence,  an4 
 that  there  are  more  Souls  than  one  ;  or 
 any  more  than  that  the  Aleim  created  and 
 made  the  three  Names,  the  three  ftrong 
 operating  ruling  Agents  of  the  Subftance 
 of  the  Heaven  or  Air,  the  Aleim  of  the 
 Heathens,  though  their  Subftance  is  one 
 and  the  fame,  oiioicrLoq,  And  as  we  intend 
 to  fhew  that  the  Numbers  are  proper  and 
 true,  fo  we  muft  fl:iew  the  Cafes  are  pro- 
 per and  true.  The  Hebrew  Language  hath 
 lew  Prepofitions ;  the  Verbs  moftly  carry 
 the  Prepofitions  which  determine  the  Cafe 
 of  the  Noun,  in  themfelves,  which  is  whol- 
 ly ftrange  to  all  other  Languages,  which 
 each  ufe  many  Prepoiitions  3  and  it  is  hard 
 
 to 
 
Sine    Principid.  gr 
 
 io  make  them  conform  with  it :  Some  few 
 will;  as  to  dwell  (for  Example)  is  to  in- 
 habit Jah.  But  befides  this,  there  are  fre- 
 quent Miftakes  in  ufing  the  Genitive  for 
 the  Nominative  ;  where  thefc  Words  or 
 Names  fucceed  one  another,  where  there 
 is  no  Prefix,  nor  any  other  Proof,  for 
 changing  the  Word  from  the  Nominative, 
 it  muft  {land  as  we  find  it  in  the  Original. 
 And  it  will  follow  of  Courfe,  that  what- 
 ever Attribute  is  given,  or  Adion  attribut- 
 ed, to  the  Eflence-exifting,  will  alfo  pro- 
 perly be  given  or  attributed  to  all,  or  every, 
 or  fome  one  Perfon  in  that  Effenpe. 
 
 As  "i^D  is  a  Word  or  Name  formed  from 
 the  Verb  to  lead,  fp  wc  find  the  Word  D^hVn 
 to  be  a  Name  in  the  plural  Number,  a 
 Name  of  Oeconomy  in  the  Ad;  of  Grace, 
 adapted  to  the  Condition  of  fallen  Man ; 
 it  follows,  that  this  Ad  was  before  tlie 
 Creation,  becaufe  they  are  named  (o  m 
 the  Hiftory  of  the  Creation  of  t^^niV  the 
 Names^  which  are  alfo  plural,  and  thofe 
 Names  common  to  the  Originals,  and  tlic 
 Types.  What  they  are  reprefented  by  in 
 the  Heavens,  I  Ihall  fliew  under  the  word 
 Names,  Excd.  xxiii.  13.  Make  ho 
 mention  of  the  Name  of  Dn^^^,  ( as; 
 mofl    of   the  reft  falfcly    rendered,    tlic 
 
 Word 
 
96         MOSESV 
 
 Word  fignifies  here  ^leim  which  are 
 behind,  later,  inferior^)  Aleim.  &c.  Lev. 
 xviii.  21.  Ibid.  xix.  12.  Ibid,  xxi.  6. 
 T/jou  Jhalt  not  profane  the  Name  of  thy 
 Aleim.  Pfal.  xx.  2.  The  Name  of  the  AXtini 
 of  Jacob,  defend  thee,  Ver.  6.  We  will 
 rejoice  in  thy  Salvation^  in  the  Name  of  our 
 Aleim,  we  will  fet  up  our  Banners,  xliv. 
 21.  If  we  have  forgotten  the  Name  of  our 
 Aleim,  or  fir  etched  out  our  Hands  to  other 
 (later)  Aleim.  Ibid.  liv.  3.  O  Aleim  y^i;^ 
 me  by  thy  Name,  xlviii.  11.  According  to 
 thy  Name^  O  Aleim,  fo  is  thy  n^nn  Irra- 
 diation  unto  the  Ends  of  thr  Earth,  Ixix. 
 31.  n^VnK  /  'will  attribute  Irradiation  to 
 the  Name  of  the  Aleim  /;/  n^t^  a  Song, 
 As  we  faid  by  Trees,  where  we  find  Per- 
 fons  with  the  fame  Names  as  fignify  fome 
 Speech  or  Adtion,  or,  &c.  which  was  re- 
 vealed, we  fhall  fuppofe  that  thofe  Names 
 were  impofed  in  Memory  of  that  Adtion, 
 or  to  diilinguifh  the  Perfons  who  tranfad:- 
 cd  that  Affair,  from  all  others.  PfaL  ex. 
 4  Jehovah  hath  fworn^  and  will  not  re- 
 pent :  Thou  art  a  Erie  ft  for  ever,  after  the 
 Order  o/'Mclchifedech.  The  Idea  is  by 
 us  taken  from  the  Adion  of  making  a  Co- 
 venant by  Oath.  C.  116.  n^K  '*  A  Co- 
 venant, and  an  Oath  by  which  it  is  con- 
 firmed. S,  rh^  an  Oath,  and  the  Maledic- 
 tion  or   Imprecation    which  attends   it.'' 
 
 ,      And 
 
Sine   Principio.  97 
 
 And  as   it  has  fince  been   applied  to'  the 
 Action  by   which  Princes  bind  thernfelves 
 to  Limitations,   or  to  perform  Conditions 
 in  the  Treatment  of  Rebels,  who  fubmit, 
 or   in  the  Government   of  their   Subjects, 
 which  are  fappofed  to  be  in  the  favour  of 
 the  Subjefts,  as    i  Sam.  xi.   i.  2  Sam,  iii. 
 12.  V.  3.    2  Reg,  xi.  4.    I  Par,  xi,  3.  and 
 fo  from   Husbands  to  Wives ;   and  it  is 
 applied  to  the  Perfonality.  in  Jehovah,   in 
 jE/,  in  Melaky  &c.  Gen.  xxiv.  7.     The  Ef- 
 fencc'exijling,  the  Aleim  of  the  Names  which 
 took  me  fro?n  my    Father's   Houfe —  and 
 which  fpake  unto  me,  and  which fware  unto 
 me,     Deut.  xxix.  12.     That  thou  fiouldjl 
 enter  i?ito  Covenant  with  the  Effence-exijfifig^ 
 thy  Aleim,    and  into  his  Oath,  which  the 
 Effence-exijling  thy  Aleim  maketh  with  thee 
 this  Day —  That  he  may  be  unto  thee  Aleim, 
 as  he   hath  f aid  unto  thee,  and  as  he  hath 
 fworn  unto  thy  Fathers —  Left  there  Jhould 
 be  among  you  Man  or  Woman,  or  Family, 
 or  Tribe,    whofe  Heart  turncth  away  this 
 Day  from  the  Efence-exifting  your  Aleim, 
 to  go  and  ferve  the  Aleim  of  thefe  Nations, 
 Jer.  xi.  3. — Thus  faith  the  Effence-exi/ling, 
 the  Aleim  of  Ifrael,  Curfed  be  the  Man  that 
 obeyeth  not   the  Words  of  this  Covenant, — 
 Obey  my  Voice, — fo  JJjall  you  be  my  People, 
 and  I  will  be  your  Aleim  ;  that  I  ?nay  per- 
 
 '  form 
 
^8  M  O  S  E  S's--- 
 
 Jorm  the  Oathy  &c.  i  Reg,  viii.  23.    And 
 be  faidy  EJfence-exiftingy  Aleim   of  Ifrael, 
 there  is  ;^^  Aleim  like  thee  in  Heaven  above ^ 
 or  on  Earth  beneath^   who  keefeji  Covenant 
 and  Mercy  with  thy  Servants.      So  pro- 
 phetically,  Ezek.  XX.  37.      And  I  will 
 brifig  you   into  the  Bond  of  the  Covenants 
 This  Word  DNI^K   is  Hebrew^    in  which 
 Language,  when   underftood,   a  Man,   if 
 not  mif-led  by  others,  can  fcarce  make  a 
 Miftake.     It  has  the  Verb  ^b^^  to  take  an 
 Oath,  In  Man  who  takes  an  Oath,  it  is  to 
 imprecate  a  conditional  Maledidlion  upon 
 himfelf,  if  he  perform  not  the  Covenant. 
 In  Jehovah  or  Aleiray  it  is  a  Condefcenfion 
 to  the  Capacity  of  Creatures ;    he  or  they 
 call  their  own  Attributes  to  witnefs,  and 
 cannot  lye,  nor  can  there  any  evil  come  to 
 them.     Pfal.  xci.  9.     Becatife  thou  Jeho- 
 vah art  my  hope  ;  thcu  haft  fet  thy  Habit a^ 
 tion  on  high,  Thereforejhall  no  Evil  happen 
 unto  thee.     So  rh^  is  that  Aftion  which  is 
 performed  in  making  a  Covenant  by  Oath. 
 So  when  a  Perfon  or  Perfons  have  made 
 fuch  a  Covenant,  and  fworn3  the  Swearers 
 to  the  Covenant,  or  to  the  Conditions  of 
 the  Covenant.     But   in  thefe  D^Plb^  it  is 
 not  only  the   Confederates  among  them- 
 felves,  the  Makers   of  the  Covenant,   the 
 Swearers,    thofe    who  had  bownd  them- 
 
 felves 
 
Sine    PrmctpiOi  9g>' 
 
 elves  to  perform  the  Condition,  the  Wit- 
 neffes   of  the  Oath,   the   Adjurators,  but 
 now  the  Performers  of  that  Oath  :    And 
 we  can  find  no  fingle  or  compound  Word 
 to  cxpvck  ^/eim.  Glafiius,  p.  1438.      **  In 
 the  divine  Oath  the  Life  of  God  is  Inter- 
 pofed,  that  is,   his  immortal   and   eternal 
 Glory,   Majefty,  Power,  Truth.     Jehovah 
 thereby  intimats   that    he    would   fooner 
 ceafe  to  be  God  than  that  the  Word  fpoken 
 by  him  fhould  not  be  accompliihed,  which 
 Affertion  drawn  from  an  impoffible  Thing, 
 is  of  all  the  ftrongeft  and  moft  certain,  on 
 which  we  may  juftly  fay  with  Tertzdlian  in 
 his  Book  of  Penitence,  How  happy  arc  we 
 up07i  ivhofe  Account  God  has  fwo7'n  :  How 
 miferable^  if  we  do  not  yet  believe  the  Oath 
 of  God,  Examples  of  this  divine  Oath  are 
 Num.     xiv.     ver.      21.      Ezek,    v.     11. 
 xxxiii.   II.  xxxiv.  8.  Gf^.      This  Cove- 
 nant  was    mentioned  Rxod.  vi.    and  the 
 external   Part    of  the  Benefits  from    the 
 Aleiniy    is    exprefiTed,     Ver.    6.       /  wil 
 bring  you  out  from  under  the  Burthen  of  the 
 Egyptians,  and  I  will  rid  you  out /)f  their 
 Bo72dage ;    and  I   will  redeem  you  with  a 
 Jlrctched  out  Artn,  and  with  great  Judge- 
 ?nefitSy  and  I  will  take  you  to  7ne  for  a  People  ^ 
 and'>r\''''T\  will  take  you  b  for  Aleim,  afui  ye 
 fjjall  know  that  I  am  Jehovah  your  Aleim, 
 
 whiib 
 
loo       MOSESV--- 
 
 which  bringeth  you  out,  &c.  So  2  Sam.  viL 
 23.  Whom  the  Aleim  went  to  redeem  for  a 
 People  for  himfef — fro7n  Egypt,  the  Nati- 
 ons^ aiid  their  Aleim.  In  this  Scnfe  Mofes 
 was  fubflituted  inftead  oi  Aleim,  Exod.  iv. 
 16.  Butvii.  I.  in  refpecl  to  Pharaoh,  as 
 he wasan Adverfary  todeftroy him.  Though 
 I  intend  not  here  to  enter  into  Conditions 
 of  the  Covenant,  befides  Redemptionj  De- 
 liverance, SV.  the  other  Part  in  grofs,  v^as 
 to  deftroy  all  Enemies  who  had  brought 
 Man  into,  or  detained  him  in  Slavery,  to 
 make  them  incapable  of  any  fuch  Attempt 
 for  the  future,  and  of  difturbing  his  En- 
 joyments or  Peace.  This  Covenant  is  men- 
 tioned more  clearly,  Pfal.Jxxviii.  10.  7hey 
 have  not  kept  the  Covenant  of  the  Aleim, 
 This  Ad:  is  firfl  mentioned  under  this 
 Word  Deut.  xxix.  12.  T^hatthoufhouldeji 
 enter  into  the  Covenant  5/^  Jehovah  //6y  Aleim, 
 and  into  his  Oath,  which  Jehovah  //^^ Aleim' 
 tncihth  with  thee  this  Day  :  That  he  may 
 ejiablijh  thee  to  Day  for  a  People  unto  him^ 
 felf  and  that  he  may  be  Aleim  unto  thee, 
 as  he  has  f aid  unto  thee,  and  as  he  has  fworn 
 unto  thy  Fathers,  Abraham,  Ifaac  <^;;i  Jacob. 
 Neither  with  you  ojily  do  1 7nake  this  Cove- 
 nant and  this  Oath,  &c.  Ezek.  xvi.  50. 
 Which  has  defpifed  the  Oath  in  breaking 
 the  Covenant :  Neverthelef^  I  will  remember 
 
 my 
 
Sine    Princlpio.  \ot 
 
 my  Govejiafit  with  thee  i?i  the  Days  of  tly 
 Touth  ',  and  I  will  ejlablijh  unto  thee  an 
 everlaliirtgCovenant,\:>2s\,\x.  ii  Therefore 
 tt}^r\  the  Ciirfe  is  poured  upon  7(5,  and  the 
 Oath  that  is  written  in  the  Law  of  Mofcs 
 the  Servant  of  the  Akim.     2  Sam.  xxiii. 
 5.  Ifa.  Iv.  3.  It  is  called  an  everlafling  Co- 
 venant.   Exod.  xxiy.  8.  Zach,  ix-  11.   the 
 Blood  was  called  the  Blood  of  the  Cove- 
 nant. Make,  ii.  5.  My  Covenant  was  with 
 him  for  Live  sand  Ve  ace,  Ezek.  xxxvii.  26. 
 A  Covenajit  of  Peace,    And  God  is  ftiled 
 a  Keeper  of  Covenants  and  Mercy,  T)eut, 
 vli.  8,  9.   I  Reg,  viii.  23.  Neh,  i.  5*  ix.  32.- 
 Tfal,  Ixxxix.  28.    So  Hofv'i.  7.  But  they, 
 like  CD•^^?  Adam,  have  tranfo-effed  the  Co- 
 venant.     Yet  on  the  Behalf  of  the  People, 
 Tfal,  1.  5.  Who  cut  off  my  Purifier  by  Sacri^ 
 ficCy  and  Ifa.  xlii.  5.  xjix.  8*  a?id  I  will  give 
 thee  for  a  Purifier  of  the  People,     They 
 fwore  by  fehovah  and  Aleim,  joined,  or  by 
 v/hich  was  moft  proper,  fo  by  Aleim  alone. 
 As  Gen,  xxi.  23.  2  Par.  xxxvi.    13.  &c. 
 And    when  the  Diftindion   of   Jehovah 
 fliould  be    unnecefTary,  it  was  prophelied 
 all  Men  were  to  fwe.'.r  by  the  ylkim,  Ifa. 
 xlv.  23.  Ixv.  16.  So,  which  is  moll  proper, 
 is  alfo  joined  with  nn^l  the  Covenant  -,  fo 
 they  were   with  Statutes,    Laws,    &c.  fo 
 Aleim  alone,  Exod,  xviii.  16.     The  Wri- 
 VoL.  III.  C  c  ting 
 
102         M  O  S  E  SV 
 
 ting  in  the  two  Tables,  is  Exod.  xxxiv,  29.^ 
 nnjnnnm  The  Words  of  the  Purification. 
 They  v/ere  the  Deeds,  the  Evidence  of  re- 
 newing it,  and  of  what  it  is  by  the  Word 
 O^nbx  Aleim^  which  contains  all  the  Pro- 
 mifes  and  all  the  Law  ;  thefe  are  the  Ar- 
 ticles of  the  Treaty   of  Lives  and  Peace, 
 the  hift  for  Heaven,  the  fecond  for  Canaan-, 
 and  when  thatCovenant  was  renewed,  every 
 one  was  fappofed  to  have  yehovab  for  his 
 Aleim ;  therefore  the  Articles  were  almoft 
 negative.     The  Breach   of  every  Article 
 had  its  Atonement  or  Punifliment  appoint- 
 ed, but  befides  that  taking  other  Al€im^2.% 
 breaking   the  Peace,  and   keeping    thefc 
 Alei?ny  included  all  the  Conditions  on  Man's 
 Part  to  be  performed  by  every  typical  Ac- 
 tion in  the  ceremonial   Lavy  inftituted  at 
 the  firft  making  of  Peace,  and  the  reft  of 
 the  written  Law,  is  but  an  Explanation  of 
 thefe.     This  was  becaufe  the  Names  were 
 called  Aleimy  which  were  not  of  the  Ef- 
 fence-exifting,  who,  as  they  were  a  Shadow 
 of  the  true  Aleim^  were  ordered  to  fupport 
 Man  with  NecefTaries,  and  deliver  him  for 
 a  proper   Time,   from  temporal   Death ; 
 and  though  they  could  make  no  Covenant, 
 thofe  whom  the  Heathens   and  Apoftates 
 made  Pricfts  to  them,  pretended  to  make 
 Reprefentatives  of  them,  to  go  before  the 
 
 People, 
 
Si?je    Pnndpio.  103 
 
 People,  and  to  make  Covenants  with  the 
 People  on  their  Behalf.     And  the  People 
 joined  in  thofe  Covenants,  fwore  by  them, 
 Gfc.  So  Exod.  xxxii.  i.  L^,  make  us  Aleim 
 which  JIdall  go  before  us.     Ver-  4.  Tbefe  be 
 thy  Aleim,  O  Ifrael,  which  h'onght  thee  up 
 out  of  the  Land  of  ^gy}p\..     So  there  w^ere 
 Lav^^s  in  Oppofition,  Exod.  xxiii.  32.  xxxiv. 
 15.  Deut.  y\\.  2,     Thou  JJjalt    rr\'2r\  cut 
 off  no    Purifier  with  ihcm^  nor  DH'tl^X^ 
 to  their  Aleim.  Jof.  xxiii.  7.  Neither  Com-' 
 memorate  in  the  Name  of  their  Aleim  ;  nor 
 fwear   by,  nor  ferve  them.    But  preiently 
 after,  fome  of  the  People  broke  thefe  Lav^s, 
 and   fo  the  Covenant  v^^ith  Jehcvah  Aleim^ 
 and  had  a  Temple,  Jud,  ix.  46.  to  nnn  ^K. 
 Hiflory   of  Heathen  Gods,    p.  97.   Jupiter 
 was  named   at  Rome,  Spo77for  Fidius,  Zeuc 
 o^Kiog,    Jupiter  Faederator,     (Confederate) 
 Thucyd.  ^*  Adjure  or  fwear  by  Heaven,  or 
 Ouranos  Orphr     C.  nV.V  p.  121.  Arab. 
 ^  Aa,2,''  An  Idol  and  falfe  God.  5. 
 CoL  Idols,  which  in  Conterxipt,  in  the  fe- 
 minine   Gender    as  among    the   Rabbins 
 the    feigned  Deities,  are  called  mmbiV  3. 
 2iSerpe/it,  4.   The  Moon  horned,  and  tho 
 Sun,  the  Arabians  worfhipped  each  for  a 
 God —  Allahath,  a  proper  Name  as  it  were 
 of  the  Sun,  becaufe  it  is  not  reftrained  by 
 an  Article.  2.   The  Name  of  a  Place  in 
 Mefopotamia--^  D-H^K  God,  but  it  is  ufcd 
 C  c  2  xliii. 
 
I04         MOSESV-- 
 
 only  in  a  Prayer  where  God  is  invoked, 
 Pfal.  xliii.  I.  19.  Oh  God.  Cor.  Sur. 
 xxi'u  26/'  So^^^g,  viii.  33.  Asfoon  as  Gi- 
 deon ic'as  dead]  the  Children  of  Ifrael  turned 
 cgain^  and  went  a  Whoring  after  Baalim, 
 and  fet  up  Baal  Berithfcr  (to  the  Ufe  of) 
 Aleitn.  Whether  Baal  be  taken  here  aS 
 Lord,  and  fo  be  the  fame  as  Al^  or  only 
 for  the  Spirit,  one  of  the  three,  and  Berith 
 be  taken  as  a  Name  for  Al,  and  include  the 
 three  in  Al^  the  Irradiator,  Matters  not 
 much.  And  they  not  only  made  Baal  a 
 Maker  of  a  Covenant  with  thefn,  which  I 
 fuppofe  was  the  fame  as  God  made  firft 
 about  Day  and  Night  with  Ncah ;  for  I 
 think  he  oiily  eftablilhed  or  renewed  the 
 Covenant :  Baal  could  perform  no  other, 
 %nor  that  neither,  without  God's  Leave. 
 But  they  made  him  the  Witnefs,  and  the 
 Avenger  of  thofe  who  were  injured  by  the 
 Breakers  of  Covenants  made  among  them. 
 Jer.  3^ii.  16.  A?7d  it  fiall  come  to  pafs^  if 
 they  'will  diligently  learn  the  Ways  of  my 
 People^  to  fwear  by  my  Name  Jehovah 
 Ircethy  (as  they  taught  my  People  to  fwear 
 by  Baal)  iheny  &c.  What  thtAleim  bound 
 themfelves  to  perform,  mentioned  in  the 
 Scripture  in  Generals,  or  in  Particulars,  or 
 more  particularly  what  each  Perfon  was  On 
 his  Part  to  perform  towards  the  Recovery 
 
 or 
 
Sine  Principjo.  105 
 
 or  Reftauration  of  fallen  Man,  iinotin" 
 tended  to  be  otherwife  than  occafionaiiy 
 mentioned  in  this  Difcourlc  :  Indeed  the 
 Engagements  in  the  CovcBant  kcm  to  be 
 put  upon  a  more  affcdtionate  Foot,  than 
 that  of  Kings  and  their  Nations,  or  Sub- 
 jedls.  It  is  frequently  taken  from  that  Co- 
 venant  made  between  Husband  and  Wife. 
 So  MaL  ii.  14.  The  Wife  of  thy  Covoinnt, 
 And  Ifa.  liv.  5.  Fg?'  thy  Maker  is  thy  Bvf- 
 hand  ;  (the  Loj-d  of  Hrjjfs  is  his  Na?/je)  i  nd 
 thy  Kedeemer^  the  Holy  o?ie  oj  Ifrael,  of  the 
 Aleim  of  tjbe  whole  Eai'thfjall  he  be  called. 
 And  thrice  literally,  Hofea  ii.  16.  Bi  tiat 
 Day,  faith  Jehovah,  thou  f^ alt  call  mc^  m^ 
 Husband  5  and  fhall  no  more  call  me^  my 
 Baal,  (or  Baalim)  and  I  ii'ill  take  away 
 the  Name  of  Baalim  oat  of  thy  Month  -, 
 and  they  f  jail  no  more  commemorate  in  their 
 Name — '- 1  "will  betroth  thee  unto  me  for 
 foer,  yea,  I  will  betroth  thee  untoine  in 
 Right eoifnefs  and  in  Judgment^  and  lovi?:g 
 Ktndiiefs,  and  in  Mercies,  I  will  even  betroth 
 thee  unto  me  in  Faithfidnefs^  and  thvu  Jhalt 
 know  Jehovah.  The  Church  is  treated  as 
 a  Spoufe,  and  the  Behevers  as  Children. 
 So  the  Nations  or  Cities  who  have  been 
 Breakers  of  the  Covenant,  are  but  feldoin 
 called  Rebels,  but  frequently  Fornicators, 
 and  the  Aft  going  a  whoring  after  later 
 ^  c  3  Aletm^ 
 
io6  MOSE  SV. 
 
 jlleim.  As  Terms  of  Love  are  ufed  be- 
 tween t*he  Spoufeand  the  Church,  fo.they 
 ufe  iuch  Words  for  the  falfe  Aleim^  and 
 the  Reprefentations  of  them,  as  "TV — ^1^V\ 
 • — n"IKD — "in  Lovers,  ^c,  not  v^hat  one 
 fears  or  ferves,  but  what  one  admires,  loves 
 and  defires.  Though  i  I^ar,  xvi.  26.  Pfah 
 xcvi.  5.  Allthe  Aleim  of  the  Nations  are 
 d*b^bK,  hut  Jehovah  made  the  Heavens  (the 
 Names).  Though  the  Heavens  were  fram- 
 ed to  fhew  the  Trinity,  and  did  fhew  it 
 before  the  Fall,  perhaps,  becaufe  that  was 
 foreknown,  and  they  made  to  ferve  for 
 that  End  after ;  and  though  it  may  be  faid, 
 if  Mankind  had  not  fallen,  fo  that  there 
 had  been  no  Occafion  for  this  latter  Part 
 of  the  Covenant,  and  for  our  Redemption, 
 but  that  we  had  had  no  other  Concern 
 with  God,  but  to  obey  his  Laws  as  King," 
 we  had  had  no  Occafion  to  enquire  into  the 
 Perfonality  of  God  ;  nor  had  it  been  of 
 any  Ufe  to  us,  to  have  known  it ;  but  it 
 does  not  yet  appear,  by  any  Thing  of  hu- 
 man Writing,  which  I  have  feen,  that  the 
 Trinity  were  not  concerned  in  the  iirft  Part 
 of  the  Covenant,  .  nor  whether  the  Trinity 
 as  fuch,  might  not  be  offended  in  Man's 
 Fall ;  but  if  not,  now,^  the  Cafe  is  far  o- 
 therwife.  It  was  immediately  neceffary 
 after  the  Fall,  both  to  exhibit  the  Trinity, 
 
 and 
 
Sine    Principh.  107 
 
 and  the  Man  taken   into  it,  bccaufe  that 
 was  then  the  Means   and  Manner  of  our 
 Salvation.    So  the  Man  that  wifhcs  there 
 fliou^d  be    no  God,   or  no  future  State,  is 
 lefs  our  Enemy,  than  he  that  wilhes  there 
 fliould  be   no  Aleim  ;  fo  takes  away   the 
 Dignity  oiChriJi^  and  his  Abihtics  to  pro- 
 cure Salvation.     What  Rcafon    the  Jews 
 had  to  conftrue   this  Judges^    is  not  now 
 difficult  to  guefs,  perhaps  others  have  fol- 
 lowed them  from  Exod,  xxi.  6.     7'Ijc7i  his 
 Mafler  JJoall  bring  him  unto    the  Alcim. 
 To  make  a  Man  v/ho  was  willing,  and  his 
 Pofterity,  Slaves  for  ever,  was  not  to  be 
 tranfadted  before  the  Judges,  who  had  Pow- 
 er in  cafe  of  Crimes,  to  determine  the  Life 
 of  a  Man,     This  had  further  Confeqiien- 
 ces,  the  Words  may  vcrj  well  bear,    that 
 it  was  to   be   done  at  the  Tabernacle ;  but 
 if  it  muft  be  before  Men,  it  muft  be  be- 
 fore him  from  Time  to  Time,  who   had 
 covenanted,  and  fworn  to  protcd:  and  de- 
 liver his  People  ;  and  if  they  were  Kings, 
 they    would  not  have  much  Trouble  on 
 that  Account,     xxii.  8.  Thou  Jhalt  not  'i'lp 
 revile  the  Aleim.  Pfal.    xcvii.  7.  ^^orjhp 
 him  all  ye  Aleim.  ver.  9.  for  tljou  Jehovah 
 art  exalted favMbove  all  Alcim.  Pfal.  Ix xxii. 
 2.  I  have  fat  my  ^  ^r^  Alcim.     Tiicrc  are 
 Judges  amon^iVlen,  and  tlicre  is  a  propc;- 
 -     C  c  4  Word 
 
io8  M  O  S  E  SV-- 
 
 Word  for  fucli  Judges,  becaufe  they  afl: 
 diftind:!y,  at  feveral  Times,  and  in  feveral 
 Places.  But  the  Ad:  of  executing  Judg- 
 ment, is  a  Branch  of  Government,  and  is 
 a  fingle  Ad:.  Several  Perfons  may  judge 
 at  once  in  one  Thing,  and  there  had  been 
 no  Occafion  to  have  fhewed  the  Perfonality 
 for  that  i  the  Aftion  is  afcribed  in  com- 
 mon to  "Jehovah^  to  Al^  and  to  Aleijn  ; 
 though  there  may  be  Reafons  why  each 
 at  each  Place  is  inferted,  and  where  the 
 Word  Judge  is  joined,  'tis  always  DDS2^,^ 
 fingular.  And  I/a,' xxx,  i8.  it  is  joined 
 to  'Jehovah  and  Aleim  together.  PfaL  1. 
 6 .  And  the  Heavens  fiall  declare  his  Righte- 
 cufnefs^  for  the  Aleim  is  Judge  himfelf ; 
 Selah,  Pfal  vii.  12.  7he  Aleim  ajujl  Judge, 
 And  as  one  or  more  might  rule  or  judge, 
 fo  one  or  more  might  have  made  a  Co- 
 venant by  Oath  5  and  if  there  had  been 
 feveral  Parts  for  each  to  adt  in  that  Cove- 
 nant, there  had  been  no  Occafion  to  have 
 mentioned  the  Perfonality,  or  ufed  a  plural 
 Word,  or  as  there  is  feveral  Times  plural 
 Words  of  Diftindion  joined  with  it. 
 Glaffius  663.  *'  Where  the  Unity  of  the 
 EfTence  is  pointed  out  by  a  Noun  Angular, 
 there  the  Plurality  of  the  l^rfons  is  indi- 
 cated by  a  Participle  plural.  But  if  a  Verb 
 plural  be  joined  to  the  Noun  tD^'l^^^?  Q^n^ 
 XX.  13.  x:^xy.  7.  I  Sam.  vii,  23.  alfo  an  Ad 
 
 jediv^^ 
 
Sihe  Pnncipio.  J09 
 
 jedlive  or  a  Participle  plural,  Deut.    v.  26, 
 'Jof.  xxiv.   19.  Pfal.   Iviii.  12.    Jer.  x.  10. 
 xxiii.36,  ©r."  The  Conditions  of  this  Cove- 
 nant makes  it  neccflary  to  exprcfs  the  Per- 
 Tons; nay,  both  before  and  at  theMani fetati- 
 on, to  diftinguifli  them  3  bccaufe  each  wa^  to 
 a<a:  his  proper  Part.  For  the  Reafons  aforc- 
 faid  in  the  firft  Chapter  of  Genefis^    it  is 
 writ  only  Aleim  -,  in  the  fecond  Chapter, 
 Ver.  4.  Jehovah  AIei?n.     The  firft  to  (I:iew 
 that  thofe  who  were  our  Alcim^  were  the 
 Creators  apd  Formers  of  the  Aleim  in  the 
 Heavens  ;  and  after  that  tliey  were  formed, 
 to  fhew  that  it  was  the  Aleim  of  the  Ef- 
 fence-exifting?  and  not   thofe  created  and 
 fupported,  Vv'hich  created  and  formed  Man, 
 Yet  ufing  Angular  Words  with   a  plural 
 Name,  where  it  is  poflible,  expreffes  the 
 Unity,  the  Concurrence  in  the  Ad,  and 
 does  not  deftroy  the  Perfons  3  a  Perfedion 
 which  can  attend  no  other  Perfons,  at  leaft 
 in  this  Syftem,  fince  the  Fall.      And  it 
 was  certainly  proper   to  infert  the  Perfons 
 at  the  Creation,  otherwife,  if  that  Word 
 had  been  fingular,  and  all  the  Words  plu- 
 ral ever  after,  that  would    have  been   a 
 Foundation  for   a  Pretence  of  Superiority. 
 As  the  whole   and  every  Part  is  inftllibly^ 
 true,  and    writ  in  the   lughcft  Degree  or 
 Wifdom  and  Perfeaion,  the  Difcovery  of 
 
no  MOSESV— 
 
 the  Trinity  was  of  Neceflity  when  that 
 great  Myftery  of  the  Redemption  of  Man 
 was  made  known,  and  wherever  there  are 
 Hints  of  that  in  the  Old  Teftament,  there 
 may  be  fome  Hints  of  the  Share  each 
 Perfon  was  to  have  in  it.  But  there  was 
 no  Occafion  for  Diftindion  of  Perfons,  or 
 diftindt  Shares  of  Operation,  in  the  Creation; 
 it  was  one  entire  Adt :  And  the  Ability, 
 viz.  Motion,  which  was  given,  was  by 
 one  entire  AOc.  And  the  Formation  wds 
 performed  by  that  Spirit  which  was  a  Part 
 of  the  material  Creation.  That  which  was 
 made  for  Man,  and  Man  himfelf,  while 
 perfed:,  was  the  equal  Work  of  the  j4leim^ 
 or  of  all  the  three  Perfons.  His  Fall  oc- 
 cafioned  the  Neceffity  of  Redemption,  and 
 of  thefeparate  Offices  of  the  three  Perfons 
 Jn  that  Work.  Thofe  who  make  the 
 Son  the  Creator,  the  fole  Operator  in 
 Matter,  reprefent  him  as  inferior;  thofe 
 who  make  him  Joint-Operator,  make  him 
 one  of  the  Aleim^  and  equal ;  when  St. 
 ^ohn  fets  forth  the  Eflence-exifting,  or  Di- 
 vinity of  the  Son  or  MeJJiah^  he  does  not 
 make  him  the  Operator  ;  but  fays,  in  ex- 
 prefs  Words,  With  him  all  Things  were 
 made.  And  that  it  might  not  be  left  to  the 
 Uncertainty  of  a  Prepoiition,  Aitd  without 
 him  nothing   was  made  which  was  made. 
 
 There 
 
Sine    Principio.  1 1 1 
 
 There  was  no  other  Way  in  tliis  Revelati- 
 on, to  defcribe  his  Eflence.  St.  Jolm  had  the 
 fame  Tafk  which  M§Jes  had ;  Mofcs  fliew'd 
 that  that  Being  which  created  Matter,  was 
 to  be  worfhippcd;  and  St.  John  fl:iews  that 
 the  Meffiah  was  joint,  or  a  Perfon  of  that 
 Eflence  which  created  Matter.  Chriji  fays, 
 Te  believe  in  God^  believe  alfo  in  ??ie :  Ye 
 believe  that  God  created  the  World  and 
 Man,  beheve  that  I  am  a  Perfon  in  that 
 EflTence  which  created  the  World  and  Man, 
 And  now  when  the  Meaning  of  the  Names 
 is  known,  fo  thofe  Names,  whether  one 
 or  more,  without  or  with  Attributes,  ap- 
 pear in  each  Place  evidently  proper  to  be 
 ufed  for  the  Perfon  or  Perfons  who  fpcak, 
 the  Perfon  or  Perfons  fpoke  to,  the  Occa- 
 fion,  Subjedt,  Time,  and  all  Circumftan- 
 ces  3  and  fo  will  the  moral  Names  or  At- 
 tributes appear  to  be,  w^hcn  they  are  ex- 
 plained. So  now,  when  the  Conteft  be- 
 tween the  Parties  for  the  Effen^e-exifting 
 on  one  Side,  and  the  Subftance  of  the 
 Heavens  on  the  other,  and  for  the  j^leim 
 of  the  Eflence-exifting,  and  the  Akiiji  of 
 the  Subftance  of  the  Heavens,  is  evidently 
 fhcwed,  it  will  appear  that  thcfe  Names 
 ufed  for  thofe  Diflinc^ions,  are  pro- 
 perly placed,  Gfr.  As  they  ufed  y<iby  Je- 
 hovah, Aly  Melaky  always  rinj;ular,  becaufe 
 the  Eflence,    Sovereignty,   Providence,  is 
 
 on 
 
112  MOSESV 
 
 one,  and  the  Adminiftration,  where  it  is 
 not  by  Covenant  limited  or  divided,  is  one, 
 fo  they  not  only  ufe  the  Akhn  plural  (of 
 thofe  fent  perhaps  tv\^o  of  the  whole  three) 
 but  they  ufe  each  of  thofe  fingular  Names 
 with  a  Word  or  Words  of  Attribute,  Oeco- 
 Bomy,  or  emblematically,  &c,  which  fhcw 
 that  it  is  ufed  for  a  Perfon,  and  diflingyifliesr 
 which  Perfon,  and  together,  expreffes  that 
 he   is  of  the  Eflence,  has  Sovereignty  in 
 himfelf,  or  &c.     And  though  the  whole 
 Effcnce  be  concerned,  yet  that  Perfon  in 
 that  Adt  immediately.     Where  one  fmall 
 Family  was  carried    into  Defarts  among 
 Strangers,  and  into  peopled  Kingdoms,  and 
 had  no  other  Affiftance,  Al-Shadi   was  a 
 very  proper  Name  ;   where  an  Appeal  is 
 made,  as  Jof,  xxii.  22;  left  there  fhould  be 
 any  Doubt,  all  the  three  Names  are  ufed, 
 Aly  Aleimy  Jehovahy  and  to  ftrengthen  it, 
 repeated.  So  in  Invocation,  or  where  there 
 are  Laws,  Threatnings,  or  A<3:s  of  ordi- 
 nary Providence  or  Rule,  and  Promifes  or 
 Ad:s  concerning  the  Covenant  for  the  Sal- 
 vation   of  Man,  and  Prefervation  of  the 
 yews  to  that  End,  intermixed,  thofe  An- 
 gular and  plural,  are    frequently  ufed  to- 
 gether; as  they  always  are,  where  each 
 had  their  Rival,  and  where  it  was  necef- 
 hvy  to  exprefs  that  the  Aleim  were  of  the 
 
 ElTence^ 
 
Sine   Prlncipioi  113 
 
 Eflence,  had  the  Power  in  them,  or  G?r. 
 And  this  Uiage  proves  what  is  contended 
 for  ;  and  thus  in  every  Refpedt  the  Hea- 
 thens ufed  Words  for  their  Subftance,  and, 
 as  they  call  them,  Perfons,  and  fomething 
 more. 
 
 As  it  is  neceflary  to"  (hew  the  Words  of 
 the  Prophets,  it  may  not  be  improper  to 
 (hew  the  Thoughts  and  Ufage  of  fome  of 
 the  different  Branches  of  Mankind  con- 
 cerning thefe  Words,  particularly  the  Ale- 
 iniy  to  which  others  may  add  or  improve 
 hereafter. 
 
 I  do  not  find  that  there  ever  was  any  At- 
 tempt made  to  fet  up  any  falle  God,  ex- 
 cept the  Heavens  -,  nor  do  I  find  that  there 
 ever  was  any  Attempt  to  make  any  Repre- 
 fentation  of  Jah^  or  Jehovah,  or,  &c,  ex- 
 cept of  the  Aleim^  or  Al 
 
 The  People  of  each  Nation  had  their 
 ^/^/W  Judg.  iii.  5,  6.  Canaanites,  Hit- 
 tites,  md  Amorites,  and  Perezites,  and 
 Ilivites,  a7id  Jebufites,  —  andfcrved  their 
 Aleim.  2  Sam.  vii.  23.  Whom  the  Ale- 
 im  went  to  redeem  — from  Egypt,  from 
 the  Nations  and  their  Aleim.  Ifa.  xxxvii. 
 12.  Have  the  Aleim  of  the  Nations  de- 
 livered the??i, — Gozan — Haran — Rezcph 
 — Eden — So  the  Aleim  of  Ifrael,  i  Sam. 
 xvii,  46.  Aleim  oi  Egvpt,  Exod.  xii.  12. 
 ^  Numb. 
 
114  MOSESV— 
 
 Numb,  xxxiii.  4.  Aleim  of  the  Amorites^ 
 Judg.  VI.  10.  Alehn  of  the  ZidonianSy 
 Moabitesy  and  Children  of  Amnion,  \ 
 Kings  XI.  33.  the  A/eim  of  the  Phili/fines, 
 J  Sam.  V.  7.  Every  Nation  made  Aleim  of 
 their  own, — Baby  Ion — Cuth — Hamatb---^ 
 Avites  —  Separvites,  2  Kings  xvii.  29. 
 xviii.  34,  35.  Ifa.  xxxvi.  19.  Nay, 
 almoft  every  City  had  their  Aleim, 
 In  Sion,  Pfal.  Ixxxiv.  8.  cxlvii.  12.  Ale- 
 im of  Edoniy  or  the  Children  of  Seir. 
 2  Par.  XXV.  I,  20.  Aleim  of  Damaf- 
 cuSy  xxvii.  23.  Sometimes  the  Aleiin  of 
 the  Family  in  a  fingle  Houfe,  as  Judg. 
 xvii.  5.  So  they  have  the  Words,  my^  thy^ 
 our^  their,  joined. 
 
 This  Word  is  applied  to  the  Perfons  in 
 the  Effence-exifting,  in  a  vaft  Number  of 
 Places;  to  the  Perfon  Aly  Gen,  xlvi.  3. 
 PfaL  Ixxxiv.  8.  to  Melak,  Pfal.  xliv.  5. 
 xlvii.  8.  Ixxiv  12.  Ixxxiv.  4.  cxlv.  i.  and 
 as  they  ad:ed  jointly  to  that  one,  or  two, 
 which  is  employed.  Judg.  vi.  20.  xiii.  6. 
 I  Par.  XXI,  15.  2  Par.  xxxvi.    16. 
 
 The  Aleim  of  the  Effence-exifting  arc 
 faid  to  be  the  living  Aleim  -,  the  true  Ale- 
 im 5  the  moft  high  Aleim  3  the  only  Ale- 
 im. It  is  faid  that  there  are  none  o- 
 ther,  none  befides.  They  are  faid  to  have 
 created  the  Heavens  and  the  Earth  5  to  be 
 
 the 
 
Sine    Princtplo^  ii^ 
 
 the  Akim  of  Jacob's  Father.  Gen.  xlvi. 
 3.  The  Alcim  of  your  Fathers^  the  Aleim 
 of  Abraham,  the  Aleim  of  Ifaac,  arid  the 
 Aleim  of  Jacob.    Exod.    iii.     15.  ■ 
 
 This  is   my   Name  for   ever^  this  is  my 
 Memorial  throughout  all  Generations.  (This 
 was  in  Diftindtion  to   all   who  had    any 
 Pretenfions    to  the  Birth  of  the  M^iah, 
 becaufe    he  had  conferred    that   Honour 
 by  Oath   upon  this  Line,  exclufive.    But 
 if  no  others  had  worfhipped  him,  furely 
 in  the  Senfe  we  take  God,  he  had  ftill  been 
 the  God  of  all  Men.)     Thefe  Alei7n  are 
 faid  to  have  fworn,  to    have  made  a  Co- 
 venant, to   have  redeemed.     It    was  ex- 
 pedled  from  thefe  true  Aleim,    that  they 
 fhould   perform   their  Part  of  the  Cove- 
 nant ;  that  as   a  Type   or   Earneft,    they 
 were   to  go  before  the  People   to  deliver 
 them  from  their  Enemies  and  their  Ak- 
 im,   2  Sam.  vii.  23.  And  that  they  were 
 to  redeem  Man  from  the  Captivity  of  his 
 fpiritual    Enemy,    from  the  Penalties    of 
 the  Forfeiture  ^   for  which   Love,  Praile, 
 Homage,  Worfliip,  Service,  Sacrifice,  Gfr. 
 were  to  be  paid  to   them.     To  this  End, 
 they  were  to  know,  and  remember,  and 
 believe  in  the  Aleim  ;    that  Knowledge, 
 Regard,    and  Confidence,  was  Life  ;  and 
 Ignorance,  Ncgledt  or  forgetting  of  them, 
 
 was 
 
ti6        MOSESV— 
 
 was  Death,  and  curfing  them    was  un^ 
 
 |5arclonable.      Pfal.  ix.    17.    Tbe   Wicked 
 
 Jhall  be    turned  into   Hell^     and    all  the 
 
 People  that  forget  the  Aleim.      So  Jef, 
 
 iii.  21.  They  have  forgotten  Jehovah 
 
 their  Aleim.  So  Hof  xiii.  4.  Thou  JJ^lt 
 know  no  Aleim  but  me  :  There  is  no  Sa- 
 viour befdes  me,  Pfal.  Ixxviii.  22;  They 
 believed  not  in  the  Aleim,  and  trujled  not 
 in  his  Salvation,  Lev.  xxiv.  15.  Who- 
 foever  curfeth  his  Aleim,  Jhall  bedr  his 
 Sin. 
 
 This  Word  was  carried  down  to  thofc 
 who  were  appointed  by  the  Word  of  God 
 either  particularly,  or  generally,  as  an  Or- 
 der of  Princes  or  Kings,  &c.  who  were 
 fworn  to  lead,  protect,  or  deliver,  in  a 
 lower  Senfe,  and  are  taken  for  fuch  in  the 
 following  Texts  ;  but  feveral  of  them  ar'e 
 mifconftrued.  Ezod,  xxi.  6.  xxii.  8,  9, 
 28.  t.  Sam,  ii.  25.  FfaL  Ixxxii.  6.  (inclu- 
 ded xcvii.  7.)  cxxxviii.  i.  fohn  x.  34,  3^, 
 36.  But  it  feems  as  if  it  was  applied  only 
 to  thofe  in  the  Covenant,  and  had  fworn 
 as  Kings,  or  &c.  becaufe  other  Nations 
 had  Kings,  (Sc.  Ifa.  xxxi.  3.  The  Egyp- 
 tians are  Men  and  not  Aleim. 
 
 The  Word  is  applied  to  the  Trinity  in 
 the  Matter  of  the  Heavens,  by  the  Name 
 of  Baal,  Jiidg,  viii.  33.  by  the  Name  of 
 
 Hajieretbj 
 
Sine  Principio^  lij 
 
 Bajlereth,  i  Ki?jgs  rX  33.  by  the  Name  of 
 Che??iopy  Jtidg,  xi.  24.  i  Ki?igsx\.  i^^.hf 
 the  Name  of  Milcom,  1  Kings  xi.  33.  by 
 the  Name  of  Baaizcbuh,  2  Kings  i.  2.  by 
 the  Name  of  Succotb  Benoth,  Nergal,  Afhi- 
 7m,  NibhaZy  "Tartack,  Adra'^nclcck,  Ana^ 
 meleck,  xvii;  2  9,  by  the  Name  of  Nijrcch^ 
 xix.  37. 
 
 This  Word  is  applied  to  Creature?,  or 
 Images  of  them,  or  of  fome  of  their 
 Parts;  I  think  I  may  fay  chiefly  taken 
 from  the  Reprefentation  of  thole  in  the 
 Cherubim^  tvith  fome  Rcprelentations  of 
 tht;  Conditions  or  Motions  in  the  Hea- 
 vens ;  as  Exod,  xxxii.  4,  the  Calf*^  J^dg, 
 xvi.  23.  Dagon-,  Deut^  xxxii-  17.  Gcatsl 
 Ezek'Xvi-  ly.  Thou  f?iadell  to  thy f elf  Ln- 
 ages,  (of  Men)  {Ma?'g.  of  a  Male.)  And 
 the  reft  are  exprefled  by  other  Words, 
 v/hich  imply  this. 
 
 Thefe  Images  were  made  Ezod-  xx.  23. 
 bfGold  or  Silver;  Jfa.  xlii.  17.  molten 
 and  carved  ;  Deut-  xxxiii.  36.  of  Wood 
 or  Stone;  Ifa.  xxi.  9  graved.  They  were 
 amofig  other  TJfes^  to  be  carried  before  them, 
 and,  as  they  fuppofed,  to  deliver  them  from 
 their  Enemies,  to  raife  Fruits,  Water,  Gfr. 
 to  'deliver  them  from  Death.  And  the 
 Jews   were  forbid.  Lev  xxvi.  i.   Tt  Jhall 
 
 V.ot.  III.  D  d  rmh 
 
ii8         MOSESV— 
 
 make  you  fio  Idols  nor  gra'ueji  Image ^  ?ieh 
 ther  rear  you  up  a  Jlanding  Image^  nei- 
 ther Jl:  all  ye  fct  up  any  hnage  of  Stone  in 
 your  Landy  to  bow  doivn  unto  it :  For 
 (becaufe)  /  the  EJfcnce'exiJling  am  your 
 Aleim,  Deut.  v.  8.  Ibid.  — —  And  I  the 
 EJjence-exiJiifig^   thy  Aleim,     am  jealous 
 
 Aieim  Of  thefe  fome    might    be 
 
 intended  to  be  Reprefentations  of  the 
 true  AleifUy  but  unlawfully  or  falfcly  re- 
 prefented.  'judg^  xvii.  5.  Exod.  xxxii.  i. 
 4.  23,31.  iKijigs^xu  28. — Of  fome  of 
 thcfe  who  made  faUe  Reprefentations,  it 
 is  faid,  2  Kings  xvii,  29.  Hoii)beit^  every 
 Nation  made  Aleim  of  their  cum^  &c. 
 i — Ver.  33.  They  feared  Jehovah,  and 
 ferved  their  cum  Aleim,  after  the  Ma?tner 
 ffthe  Natio?iS.  So  Zeph,  i.  5.  That  fwear 
 by  Jehovah,  a?idfvear  by  Malcham  (their 
 King.) 
 
 So  in  Oppofition  to  the  Aleim  of  the 
 Effence-exifting,  to  the  Aleitn  of  Ifrael^ 
 as  Exod.  XX.  2.  &c.  they  are  called  the  A- 
 kim  of  others,  Deut.  xi,  28.  xiii.  2,  13. 
 xxix.  26.  Jer.  vii.  9.  of  Strangers,  of 
 the  People,  of  the  Nations  or  Gentiles, 
 new,  changeable,  Judg.  v.  8.  later,  vain. 
 I  Chron.  xvi.  26.  PfaL  xcvi.  5.  which. 
 they,  the  Ifraelites,  knew  not.  Deut. 
 xxxii.  17,  no  Aleim.      z  Chron.  xiii.   9. 
 
 lf<s. 
 
^  MdSESV-  iig 
 
 ifa.  xxxvii.   19.      Jer,   ii.   11,     xvi.  zo* 
 2  Kings  xix.  18.     Jer.  v.  7. 
 
 Therefore  the  Ifraelites  were  command- 
 ed, Exod.^  xxxiv.    17.  not   to  make   any 
 molten  Aleim-,    Ibid,   xxiii.    13.   not    to 
 make  any  Mention  of  thofe  Aleim   cho- 
 fen  or  made  by  others  5   ver.   32.  not   to 
 make  any  Covenant  with  them  ;  ver.  24. 
 not  to  bow   dowil  to  them  ^  Ibid,  xxxiv. 
 14.  not   to  wotlTiip  them  3  xxiii.  24,   33, 
 hot  to  ferve  them  5  xxii.  20.    not  to   fa- 
 ^rifice  to  them.  -- — •  But  dn  the  contrary, 
 Deiito  vii.  25.  The  graven  Images  of  thein 
 Ahim/haJlye  bur?2  with  Fire-,  xii.  3.  Te 
 JJoall  utterly  dtdroy  all  the  T laces   ^wherein 
 the  Nations  which  ye  fiall  pojfefs  ferved 
 their  Aleim  —  Tou  fiall  overthrow  their 
 Altars^  and  break  their  Pillars^  and  burn 
 their  Groves  with  Fire  :  And  you  Jhall  he-m 
 down  the  graven  hnages   of   their  Aleim, 
 nnd  dejiroy  the  Names  of  them  out  of  that 
 Place, 
 
 As  the  firft  Biifinefi  of  all  the  Difpen- 
 fations  to  the  Jews^  was  to  make  them 
 know  that  there  was  aii  Effence-exifting 
 fuperior  to  the  Subiflance  of  the  Heavens^ 
 the  next,  and  as  the  Cafe  flood  between 
 God  and  Man,  the  chief  one,  becaufe  the 
 lirft  would  avail  nothing,  was  to  fhew 
 D  d  ^  then^ 
 
120       MOSESV— 
 
 ^hcm,  make  them  know,  or  believe,  thaf 
 there  were  Aleim^  and  that  the  Akim  were 
 of   the  Effence-exifting,    and  that    there 
 were  no  other  Akim^  in  the  higheft  Senfe, 
 fuch  as  had  covenanted,    and  fworn  to  re- 
 trieve Man,  but  thefe.     Exod.   xxix.  45. 
 And  I  will  dwell  amo?2gJi  the  Children   of 
 Ifrael,  and  will l?e  Alcim  to  them  ;  and  they 
 JJ:all  know  that  1  am  Jehovah  theif  Aleim, 
 that  brought  them  forth  out  of  the  Land  of 
 Egypt,  that  J  may  dwell  among  thefn :    I 
 am  ]zhov2h  their  K\^\m^  Lev.    xxvi.    12. 
 2Cor.  vi.  16.    So  Deut,  iv.  35.  Unto  thee 
 it  wasJJjewed^  that  thou  ?nighteji  know  that 
 Jehovah  is  Aleim  -,  there  is  7ione  elfe  bejides 
 him :  out  of  Heaven^  he  made  thee  to  hear  his 
 Voice  that  he  inight  inJlruB  thee  3  and  upon 
 Earth  he  P^ewed  thee  his  great  Fire^  and 
 thou  keardji  his  Words  out  of  the  Midjl  of  the 
 Fire,     Ve.  39.  Know   therefore  this  Day^ 
 andco7ifider  in  thine  Hearty  r/?^/ Jehovah  he 
 is  Aleim,    in  Heaven  above    and  upon  the 
 Earth  beneath -y  there  is  none  elfe,    vi.   24. 
 to  fear  Jehovah  our  hltim^fcr  our  Good  al- 
 ways, vii.  9.  Know  therefore  that  Jehovah 
 thy  Aleim,  he  is  Aleim,    the  faithful  Al, 
 which   keepeth   Covenant  and  Mercy   with 
 them  that  love  him.   i  Sam.  xviii.  46.  That 
 iill  the  Earth  may  know  that  6^♦>  there  are 
 
 Aleim 
 
Sine    Prlncipio.  i  2 1 
 
 AIei?n  (that  the  Aleif?i  are)  in  Ifrael,  1 
 Kings  xviii.  36.  This  Day  let  it  be  known 
 that  thou  art  Aleim  i7i  Ifrael,  2  Kings 
 xix.  19.  That  all  the  Kingdoms  of  the 
 Earth  may  know  that  thou  a?^t  Jehovah 
 the  Aleitn^  thou  only,  i  Chron.  xxviii.  9. 
 Know  the  Aleim  of  thy  Father^  and  ferxe 
 him  with  a  perfeB  Heart.  Ffal.  xlvi.  1 1. 
 Know  that  1  am  the  Aleim,  lix.  14.  Shall 
 know  that  the  Aleim  rule  in  Jacob,  Ixxvi. 
 2.  In  Judah  is  the  Aleim  k?20wn  ;  his  Name 
 great  in  Ifraeh  c.  3.  Ezek.  xxviii.  24, 
 26.  K?iow  that  Jehovah  he  is  the  Aleim » 
 Prov.  ii.  5.  And  thou  Jhalt  find  the  K710W* 
 ledge  of  the  Aleim,  Ilai.  xlv.  14.  Only  in 
 thee  is  Al^  and  there  are  710  Aleim  bcfides, 
 Ver.  21.  I  am  Jehovah  and  there  are  no 
 Aleim  befides  me,  Al  that  jujlifies,  and 
 hefides  me  there  is  no  ^aviour,  hook  unto 
 nUy  and  be  favedy  all  the  Ends  of  the 
 Earth :  For  I  am  Al^  and  there  is  none 
 other,  Hof.  iv.  i .  Hear  the  Word  of  Jeho- 
 vah ^  ye  Children  of  Ifrael-,  J  or  Jehovah 
 hath  a  Controverfy  with  the  lnhabiia?its  of 
 the  Landy  becauje  there  is  no  Truths  nor 
 Mercy  \  neither  Knowledge  of  the  Aleijn  in 
 the  Land.  xiii.  4.  Thou  fl: alt  know  no  Aleim 
 but  nie  ',  for  there  is  no  Saviour  befides  me. 
 The  next  great  Concern  of  the  Peo- 
 ple, was  exprefs'd  by  the  Word  li^pr^ 
 ^  D  d  3  which 
 
J  22         MpSESV—r 
 
 which  we  render  Seek ;    they  were  to  ag-. 
 
 ply   to  the   Aleim^    which  implies,    that 
 
 they   expedled  Deliverance  from   the.  A-- 
 
 leim,     Dcut,    iv,    29.  But  if  from  thence 
 
 thou  Jkalt  feek  Jehovah'  thy  Aleim^   thou 
 
 [halt  find  him^  if  thou  feek  him  ivith  all  thy, 
 
 Hearty    and  ivith  all  thy  Soul,      I   Chron. 
 
 xvi.  1 1;   Seek  Jehovah^    and  his  Strength  ^ 
 
 feekhis  Face  continually,     2  Chron.  xi.  ib\ 
 
 ^-^Such  as  jet  their  Hearts  to  feek  Jehovah 
 
 Aleim  of  Ifrael^  came  to  Jerifalem  tofacri- 
 
 fee  to  Jehovah  Aleim  of  their  Fathers,    xv« 
 
 12.    And  they   entered   into    a   Covenant 
 
 \i)T\'^  to  feek  the  Jehovah  Aleim  of  their 
 
 Fathers  with  all  their  Hearty  and  with  all 
 
 their  Soul,    that  whofoever  would  not  feek 
 
 to  Jehovah  the  Aleim  of  Ifrael,  fhould  be 
 
 fut  to  death.     Atid  they  fware ''-a?id  all 
 
 Judah  rejoiced  at  the  Oath,  for  they  had 
 fworn  with  all  their  Heart,  and  Mr\Wp^ 
 fought  him  with  their  whole  Defire,  and  he 
 'was  found  rf  them,  xxx.  19.  T^hat  pre-^ 
 fareth  his  Heart  to  feek  the  Aleimy  the  Ef 
 fence-exifting,  the  Aleim  cf  his  Fathers,  I  fa, 
 Jxv.  I.  I  am  fought  oi  them  thiit  ajied  not 
 for  me  :  /  am  found  of  them  that  fought 
 me  not,  Jer.  1.  4.  In  thofe  Days,  and  in 
 that  ^ime,  faith  Jehovah,  the  Children  of 
 Ifrael  Jhall  come,  they,  and  the  Children  of^- 
 Judah  together^  going  and  weeping :   They 
 
 '        '   '         -  .  •      '      •          .        f;jal( 
 
Sine  Principio.  123' 
 
 Jhall  go  andfeek  the  E [fence- exi fling  their 
 Aleinu  Hof.  iii.  5.  Afterwards  fiall  the 
 Children  of  Ifrael  return  andfeek  Jehovah 
 their  Alei?n,  and  David  their  King.  Amos 
 V.  4.  Seek  ye  me^  and  ye  fl?all  live.  But 
 feek  Jiot  Bethel^  Sec.  Mai.  ii.  i  j.  That  ye 
 might  feek  the  Seed  of  the  Alcim,  iii.  r. 
 pIN^n,  The  Lord  uiiom  ye  feek,  fiallfud- 
 deify  come  to  his  Temple  -,  even  the  Mejfenger 
 of  the  Covenant^  isuhomye  delight  in,  ' 
 
 So  at  making  the  Law,  to  diflinguifh 
 thefe  Aleim  from  Yic^-Aleim,  and  this 
 Jehovah  from  the  Subftance  of  the  Hea- 
 ven, which  is  but  the  Shadow  of  that,  and 
 to  prevent  any  Share  of  the  Love  or  Ser- 
 vice to  be  paid  to  the  Vice-ones,  God  fays, 
 VeuU  vi.  4.  Hear,  O  Ifrael,  Jehovah  our 
 Aleim  is  one  Jehovah,  2  Sam,  vii.  28.  And 
 now  Adoni  of  the  Effe?ice-exifing,  thou 
 thy  f elf  art  of  the  Aleim,  and  thy  Words 
 fhall  be  Truth,  With  a  Comparifon,  Pfal. 
 "Ixxxvi.  8.  There  is  7ione  like  thee  ainojig 
 the  Aleim,  O  Lord,  7ieither  the  like  of  thy 
 Works  ;  all  Nations  whom  thou  haft  made 
 fhall  come  a?id  worftnp  before  thee,  Adoni , 
 and  glorify  thy  Name  •  for  thou  art  great 
 and  doft  wondrous  Thi?2gs  :  Thou  art  Aleim 
 alone  ;  teach  me  Jehovah.  2  Kings  xix.  19. 
 Thou  Jehovah  the  Aleim,  thou  alone,  Deut. 
 ?.  17.  For  Jehovah  your  Aleim  is  Aleim 
 D  d  4  of 
 
124         MOSESV-- 
 
 of  Ahim.  Pfal  cxxxviii.  i.  Before  the 
 Aleim  will  Iftng  unto  thee — Ver.  4.  Shall 
 fraife  thee  Jehovah,  By  way  of  Promife 
 and  Prophecy,  Jer.  xxxi.  i.  Saith  Jehovah^ 
 I  will  be  Aleim,  So  Ifa.  xl.  28.  ne  ever- 
 lofting  Aleim,  To  diftinguifh  this  Part  of 
 the  Covenant  from  that  ^hich  preceded  it, 
 and .  to  fhew  in  what  this  confifted,  Hof. 
 vi.  6.  for  I  will  have  Mercy  and  not  Sacri- 
 fee,  the  Knowledge  of  the  Aleim  rather  than 
 ^  Burnt  Offerings,  So  expreffing  the  ElTence 
 and  thefe  Aleim  by  their  Type,  2  Chron. 
 XX.  6.  Jehovah—  the  Aleim  in  ty'd'^  the 
 Heavens,  (the  Names.)  Ibid,  xxxvi.  23. 
 Ezra  i.  2.  Neh.  i.  4.  5.  Jehovah  Aleirh 
 CD^Dit^n  of  the  Names,  Jon.  i.  9.  Jehovah 
 Aleim,  of  the  Names,  As  his  Property, 
 Deut.  X,  14.  Behold  ^^^Tyh  to  Jehovah 
 if^^AIeini  are  the  Names,  and  the  Names  of 
 the  Names,  But  to  diftihguifli  thefe  from 
 their  Types,  and  at  the  fame  time  to  af- 
 certain  the  Perfonahty,  as  there  has  been 
 fhewed  that  there  is  Life  in  Jehovah,  fo 
 there  is  Life  and  Lives  in  the  Aleim ;  nay 
 111  them,  it  is  the  Livers,  the  Givers  of  Life 
 by  Creation,  Formation,  &c,  Deut.  v.  26. 
 Heard  the  Voice  of  the  Aleim  D^-H  (the 
 Livers)  the  living  'Ones,  [peaking  out  of  the 
 Fire,  I  San;!,  xvii.  26.  T^hat  he  foul d  defy 
 the  Armtes  of  the  Aleim  who  live,     Jer.  x. 
 
 10. 
 
Sine  Principioi  123 
 
 I  p.  But  Jehovah  the  Aleim  ivho  Ihe.  lb, 
 xxiii.  36.  The  JVords  of  the  Aleim  who 
 h've ;  of  Jehovah  of  Hofls  cur  Aleim,  Sq 
 in  further  Diftindlipn,  ^here  Aleim  is  not 
 only  join'd  with  Jehovah^  but  with  Jcho^ 
 vak  and  Al  the  Irradiator,  the  Light,  one 
 of  the  Conditigns  of  the  Circulator,  Hea- 
 ven the  Subftance  of  the  three  Names, 
 Fire,  Light,  Spirit,  which  the  Heathens 
 caird  ahb  Aleim.  Jof,  xxii.  22.  the  ^^ 
 Irradiator  Alei?n  Jehovah,  b^?  the  lxv2L^\2i- 
 tov  Aleim  Jehovah  himfelf.  1.  i.  biVthc 
 Irradiator  Aleim  Jehovah,  So  the  fame 
 Attribute^  and  of  the  fame  Number,  is 
 given  to  ^K  as  to  Jehovah.  Jof.  iii.  10. 
 That  ^K  the  Irradiator  ^n  the  Life  is  ^- 
 V2Gng  you.  Pfal.  xlii.  3.  My  Soul  thirfletb 
 after  the  Aleim,  ^K^  after  the  Irradiator 
 ^n  the  Life.  Dan.  vi.  25.  Then  King  Da^ 
 rius — hecaufe  he  is  the  N^S^^,  the  K*n  //- 
 ving,  and  fedjaft  for  ever.  So  Jehovah 
 and  Al  are  the  fame,  and  have  all  the 
 Attributes  in  common.  Deut.  xxxii.  3. 
 For  I  will  call  upon  the  Name  Jehovah* 
 afcribe  ye  Greatnefs  to  our  Aleim.  He  is 
 the  Rocky  his  Work  is  perfect,  for  all  his 
 Ways  are  Judgment-  ^'^  a  God  of  Truth^ 
 and  without  Iniquity  ;  jujl  and  right  is  he  j 
 "^is  not  he  thy  Father  ?  And  there  is  a 
 Curfc  upon  thofe^  who  by  fwearing    at- 
 
 tribut^4 
 
136         MO  SE  SV-^^ 
 
 tributed  Life  to  other  Aleim*  Amos  viii. 
 14.  That  fwear  by  nDCi>^?  the  Sin  of  Sa- 
 maria ;  and  fay^  thy  jlleim  live^  O  Dan ; 
 ^nd  the  Way  of  Beerjheba  liveth  %  even  they 
 Jldallfall^  and  never  rife  up  again.  Chrift 
 takes  this  Attribute,  John  xiv.  19.  Becaufe 
 I  livey  yejhall  live  alfo. 
 
 As  the  Heavens  the  Aleim^  and  the  Ob- 
 jcfl:  of  the  Worihip  of  the  Heathens,  were 
 but    Shadows,    and   Jehovah    Aleim   the 
 Truth,    in  refpedl    of  this  Oath,     fron^ 
 whence  the  true  Akim  take  their  Name, 
 they  are  not  only   faid   to   be  Keeper   of 
 Covenants,  but  an  Aleim  of  Truth.     Ifa. 
 Ixv.    16.    tie  that  blejfeth   himfelf  in  the 
 Earth  ;  Jhall  blefs  himfelf  in    the   Aleim 
 ]DK  of  Truthy    (the  Truth)    and  he    wbq 
 fwears  in  the  Earth  fhall  fwear  by  the  A- 
 ieifn  {of)  the  Truth,     As  the  Performance 
 of  the  Oath  of  the  Aleim  was  the  chief  Af- 
 fair between  God  and  Man,  and  Man's  Hap- 
 pinefs  wholly   depended  upon  that,  all  o- 
 ther  Appointments  in   general  were   but 
 Shadows,   and  many  of  them  Shadows  of 
 this.     2  Chron,  xv.   3.    Now  for   a  long 
 Seafon  Ifrael  has  been   without  the  Aleim, 
 the  Truth.     Jer.  x.  ro.     And  Jehovah  the 
 Aleim,  he  is  the  Truths  Pfal.  xxxi.  6.  Thou 
 hafi    redeemed  me^    Jehovah  the  Al,   the 
 T'ruth^  Ixix.  14.    In  an  acceptable  Time,  O 
 
 Aleim, 
 
Sine ,  Principk.  127 
 
 Alcim,  in  the  Multitude  of  thy  Merc)\  hear 
 me  ;  in  the  Truth  of  thy  Salvation.  It  is 
 faid  Cbrifi  came  to  bear  Witnefs  of  the 
 Truth  J  ^nd  as  he  was  the^^erfon  who  had 
 the  greateft  Share  in  accornplifhing  it,  he 
 was  the  Truth  :  The  Gofpel,  &c,  is  thq^ 
 IVIanifeftation  of  the  Truth/  He  who  be- 
 lieves not  this,  makes  the  Alei7n  Liars. 
 
 But   to  put  the  Matter  out  of  doubt, 
 what  it  was  that  the  Word  Aleim    ex- 
 prefles,  what  it  was  that  Mofes  alone,  and 
 Mofes   and  the  Jff^aelites  faw,  when  it  is 
 faid   they  faw    the  Aleim ^    Ezekiel  has, 
 by  a  Defcription  of  the  Emblem,  in  clear 
 Words  fiilly  fliewed,  Cap.  i.  ver.  i.     The 
 Heavens  (the  Names)  were  opened ;   and 
 ^^^*^^?  Ip'^  TX)^"^^,  (the  Inftrumenls)  the 
 Objedls  ofVifion,  the  Aleim.     And  Cap.  i. 
 and  Cap.  x.  under  the  Names  of  living 
 Creatures  and  Cherubitns^    and  fays,   x.  20. 
 ^his  is  the  living  Creature  which  I  Jaw  nnn 
 under  (M.  "foi;^  inftead  of, in  the  place  of,'*) 
 /Z?^  Aleim  5/^  Ifrael ;  which  will  be  defcrib- 
 ed  under  the  Head   of  Cherubims,  which 
 St.  Paid  calls,    Hebrews  ix.  5.  the  Chet^u^ 
 Urns  of  Glory,  If  this  was  a  Reprefentation 
 of  the  Aleim^  then  it  muft  beconftrucd  for 
 Example,  Ifa.    xxxvlii.    16.     Jehovah  of 
 Hofs,  the  Aleim  oj  Ifrael,  D^nnDH  nti'*  in- 
 habiting 
 
128        MOSESV-— 
 
 habiting  the  Cherubim,  tbou  art  the  Aleim,' 
 thou  only  of  all  the  Kingdoms  of  the  Earth, 
 
 CHAP.    IX. 
 
 njf  J  or  ItJ 
 
 AS  one  of  Cbri/l's  Names  was  prc- 
 didtcd  to  be  a  Nazarene^  and  that 
 accompliflied  by  his  being  conceived,  an4 
 dwelHng  in  a  Town  called  Nazareth^ 
 Matt.  ii.  23,  Adls  xxiv,  5.  and  as  the 
 Hebrew  hath  two  Letters  \  and  !^  which 
 may  either  of  them  found  the  Greek  ^  ; 
 and  as  the  Name  formed  with  the  t  one  of 
 thofc  Letters  is  nearly  related  to. the  true 
 Signification,  which  I  have  given  to  nbj^^^ 
 I  fliall  infer t  both.  C.  Tom.  6.  ''  Naza- 
 7'ite,  Separated,  or  crowned,  or  fanftified, 
 — or  with  ^,  Keeper,  or  Flower,  or  Shoot." 
 The  Cbaldee  Jews  have  writ  Nazareth 
 with  a  V,  but  that  with  me  is  fo  far  from 
 being.  Evidence,  that  it  inclines  me  the 
 contrary  Way  j  but  from  thence  fome 
 Interpreters  have  attempted  to  fix  it  upon 
 a  Word  where  "Jehovah  proclaims  his 
 Names,  £;co^.  xxxiv.  6.  viz,  y^)^^  and  hav^ 
 made  it  Keepings  as  they  have  made  it  a 
 Participle  :  Others  fix  it  upon  a  Word 
 with  the  fame  Letters^  IJa^  xi.    i.  "ll*'^  a 
 
 Seym 
 
Sine   Principio.  129 
 
 S€yon  or  Shoot,  The  Name  may  be  taken 
 from  an  Order  of  People  who  were  fcparat- 
 cd  by  Vow  from  the  Word  nUi  mentioned 
 Gen,  xlix.  26.  Nmn.  vi.  6.  Jud,  xiii.  5,  6* 
 I  Sam,  i.  Ji.  The  Laws  about  that  Vow 
 are  expreflcd,  but  the  Rcafons  for  the 
 Origin  of  that  Order  by  Vow,  has  not 
 that  I  know,  been  cleared,  and  would 
 take  too  inuch  Compafs  to  attempt  here. 
 
 CHAP.    X. 
 
 "|.sSd 
 
 As  one  or  feveral  of  the  Perfons  of 
 the  Aleim  are  frequently  called  by 
 the  Name  lfihi:i,  I  am  to  fhew  the  Mean- 
 ing and  Ufage  of  that  Word.  The  Word 
 is  ap  plied  to  any  Thing  inanimate  or  ani- 
 mate which  is  employed  in  any  Bufinefs. 
 They  have  generally  join'd  Sent  with  it, 
 implying  that  one  or  a  Thing  employ'd 
 is  to  be  fent :  but  that  is  not  always  in 
 the  Idea.  The  Word  has  generally  been 
 <:onftrued  Angel :  It  has  no  Relation  or 
 Limitation  to  Spirits,  or  to  the  Eflence,  or 
 Species  of  Spirits  who  enjoy  the  beatiSck 
 Vifion  ;  but  it  is  ufed  for  any  Thing  or 
 Perfon  employed,  from  the  Matter  of  the 
 Heavens  to  Man,  to  Spirits,  including  fome 
 
 of 
 
i^O  MO  SES'x«-^ 
 
 6f  the  Pcrfons  in  theEflence-exiftIhg,ibme 
 ofthdfe  Aleim.  Glaffius,  p.  1205.  *'  Some 
 think,  that  the  Minifters  of  the  divine 
 Word  are  metaphyiically  called  Angels' 
 with  refpeft  to  thcfe.  Jud,  ii.  i.  Hag.  i; 
 13.  MaL  xu  7.  C.  iii,  i^  Matt.  xi.  lo, 
 Mark  i.  2c  Luke  vii.  27^  i  Cor.  xi.  10. 
 Rev.  i.  20.  C.  ii.  i,  8^  12,  18.  C.  iii; 
 i,  7,  14*  and  hence  they. carry  the 
 Analogy  from  the  holy  Angels  of  God  to 
 the  Prophets  and  Preachers  of  the  hea- 
 venly Word.  But  fince  the  Hebrew  Name 
 li^Vo  and  the  Greek  uyyeK^  Angehs^  is 
 indifferent  and  common^  denoting  any 
 Meffenger  or  Legate ;  it  is  better  to  un- 
 derjiland  this  Name  as  properly  ufed  for 
 the  Minifters  of  the  Word.  Hag.  i.  11; 
 a  Noun  of  the  fame  Signification  is  added, 
 Then  fpake  Haggai  "JK^D  the  Angel  or 
 Meffenger  of  Jehovah  mDK^Dn  in  the 
 M^fage  (Affairs)  of  Jehovah  unto  the 
 People.  Drujius^  Bi.  ic  prater^  p.  403. 
 cites  Rab,  Kimchi^  making  tv^o  kinds  of 
 Angels,  &c.  Gyraldus  of  the  Gods  of  the 
 Gentiles^  p.  419.*'  cited  in  the  fecond 
 Part  of  Mofeis  Prmcipia,  p.  105.  '^  The 
 Name  of  Angels  is  common  to  the  Greeks 
 and  Latms  j  the  Hebreivj  call  them  Ma- 
 lachhn.  Philo  thought  the  Angels  of  the 
 Hebrews  v/ere  the  Demons  of  the  Gentiles. 
 
 Spencer^ 
 
Sine   Prindpio:         131 
 
 Spericer  de  Leg,  Heb,  p.  898.  cited  p,  ihid* 
 Origen  againft  Celjm^  B.  5.    and  Grotiui 
 in  his  Annot.  on  Mat.  i.   20.    The  He^ 
 brews  call  thofe  Spirits  who  are  employed 
 between  God    the   Maker   of  all  things 
 and    Men   fometimes   DNH^K,    fometimcs 
 DON^b.^ ;  the  firft  in  Greek  is  Bt^ ;  the 
 other     fignifies   Angel ;    and    Pythagoras 
 took  the  fame  Names,  &c.'*    Pfal.  viii.  6, 
 7hou  hajl  made  him  (the  Son  of  D*1K  A- 
 dam)  a  little  lower  D^H^NVJ   than  the  A- 
 leim.  Heb,  ii.  7.  "Thou  7?iadejl  him  a  little^ 
 lower  than  the  dyy^Xzg  Angels^  (the  Aleim.) 
 I  have   fhewed   above,     that  the  antient 
 Heathens  called  the   Fire,  Light,  Spirit, 
 Aleim^  that  the  Greeks  called  thefe  Aleim^ 
 Angels^    and  worfhipped  them.      Indeed 
 their  Angels,  the  Powers  of  thefe  Condi- 
 tions of  the  Air,  were  always  employed  ; 
 and  they  fufpend  or  deliver  from  tempo- 
 ral Death  ;  the  Chief  or  the  Leader,  leads 
 us  out  of  Darknefs  into  Light,  &c,  but 
 cannot  bind  themfelves  by  Oath,  fo  are 
 not  Aleim.    St.  Faul,  after  he  had  told  the 
 ColoJJianSy  ii.  14.  that  C^rj/?  had  overcome 
 and    fpoiled    rag    a^%^^,     >Cf    roig  e^na-iocg. 
 Principalities  a?jd  Powers^  he  warns  them 
 againft  this  Crime,    ii.  18.   Let  7io  Man 
 beguile  you  of  your   Reward  in  a  volu?!-* 
 iary  Humility^    and  worjinpping   of  An^ 
 
 gels. 
 
1.32       MOSESV— 
 
 gels.  The  Word  maj^  be  general  for  aU 
 Things  employed,  i  Pet.  iii.  22.  who  is 
 gene  into  Heaveny  and  is  on  the  Right 
 Hand  of  Gody  Angels^  and  Authorities^ 
 and  Powers^  being  made  fubjeB  to  him, 
 Pfal.  Ixxviii.  49.  "by  fending  evil  Angels. 
 For  Men  employed  called  by  this  Name 
 Prophets.    Heb.  ii.    2.    For  if  the   Word 
 
 fpoken  by  Angels  was  Jiedfaji^  Preachers. 
 Rev.  i.  20.  Thefeven  StarSy  the  A?2geh  of 
 thefven  Churches-  For  thofe  happy  Spi- 
 rits *  who  enjoy  the  Vifion  of  God,  and 
 are  employed  about  the  Affairs  of  Men. 
 Mat.  xviii.  10.  Their  Angels  do  always  be^ 
 hold  the  Face  of  my  Father  which  is   in 
 
 ■  Heaven.  It  is  ufcd  for  thofe  employ'd  to 
 contrary  Ends ;  for  fallen  Spirits,  fude 
 Ver.  6.  And  the  Angels  which  kept  not  their 
 
 frft  EJlatCy  &c.  For  Tempters,  thofe 
 employed  Mat.  xxv.  41.  Prepared  for  the 
 Devil  and  his  Angels,  Rev.  xii.  9. — And 
 bis  Angels  were  caji  out  with  him.  Some 
 one  or  feveral  of  the  Perfohs  in  fchovah 
 the  Aleiniy  when  employed  according  to 
 the  Conditions  of  their  mutual  Covenant 
 
 *  The  Reader  will  be  convinced  by  what  is  faid 
 
 on  Angels  in  Heb.  IVritln^s  Perf.  that  Mr.  H n 
 
 was  miftakcn  here  ;  and  he  hi:rnrclf  law  further  into 
 the  Subjed  tliere. 
 
 by 
 
Sine    Principio.  133 
 
 by  Oath,  or  employing  themfelves  in  the 
 Affairs  of  Man,  or  in  a  particular  Action, 
 are  called  Angels.  Sometimes  when  that 
 Affair  is  tranfacfled,  the  Perfon  takes  a 
 diftingaifliing  Name.  Befides  what  is  be- 
 fore, and  follows,  I  fliall  give  a  few  In- 
 ftances  here.  Gen.  xvi.  10,  And  mn» 
 yh'O  the  Agent  the  EJfence-exifting,  faid 
 unto  her,  I  will  multiply  thy  Seed  exceed- 
 ingly,^q.  Ibid.xlviii.  16.  The  Angel  which 
 redeemed  thee  from  all  Evil,  blefs  the  Lad i- 
 Jud.  ii.  I.  And  the  Angel  Jehovah  caf?ie 
 up  from  Gilgal  to  Bochim,  and  faid,  1 
 made  you  go  up  out  of  Egypt,  and  have 
 brought  you  into  the  Land  which  I  fwore 
 unto  your  Fathers,  and  I  faid,  I  will  never 
 break  my  Covenant  with  you-  Jud.  vi-  12. 
 And  the  Angel  Jehovah  appeared  —  14* 
 And  Jehovah  looked  upon  hi?n,  andfdid,  — 
 16.  And  ]t\\0V2h.  faid  I  will  be  with  thee, 
 —20.  Afid  '^^c*^rD  the  Angel  D^n^KH  oj  the 
 Aleim  faid  unto  him  —  21.  And  the  Angel 
 ]d\Qw^h  pt4t  forth  the  E?id  of  the  Staff— 
 and 4be  Angel  Jehovah  departed* — and 
 when  Gideon  perceived  that  the  Angel  w^as 
 Jehovah  himfelf,  Gideon  faid,  alafs  Jeho- 
 vah Aleim,  becaufe  I  have  feen  the  Angel 
 Jehovah  Face  to  Face,  Zach.  i.  8.  ^^^  a 
 Perfon  riding  upon  a  red  Horfe,  and  he 
 flood  among  the  Myrtle  Trees  —  then  the 
 Vol,  III  E  c  Angel 
 
134        M  O  S  E  SV---^ 
 
 j^gel  Jehovali  ^njwer^d  end  faid^  Jeho-- 
 
 vah   €f  Hvfti  ' —  ti?e?s   Jehovah  wifwercJ 
 
 *]i^ViD"'r^K  /6'  (the  Subiiancc  of)  the  Angel 
 
 that  taUied  with  yni\     The  Greeks  ufe  the 
 
 Word  aj^X^  Angela  for  the  Perfons  the 
 
 jUeim^    and  for  created  Spirits  employed. 
 
 Escod^  iih  2-  ABs  mv  30.    And  the  Angel 
 
 Jehovah  appeared  wnto  him  in  a  Flame  of 
 
 Fire^  out  <)f  tioe  Mldfl  of  the  Bujh.     Ads 
 
 ¥11 0  55.  By  thf.  Hands  of  the  Angel  which 
 
 ifcppeared  i^  him  in  the  Eujh^     Ver.  380 
 
 With  the  Angel  which  fpake  to  him   in 
 
 Mmnt  Sinai.    For  more  than  ont^  Ver.  53. 
 
 Wbxi  havf  received  the  Law  by  the  Difpo- 
 
 fiti^n  of  A^igels.    GaL  iii.  1.9.  And  it  was 
 
 Gr Joined  by  Afigek  in  the  Hand  of  a  Me- 
 
 dmtvr .  So  io  Diftinclion  to  created  Angels, 
 
 Helh  II.  16.  He  took  mt  m  bim  the  Nature 
 
 of  Angeh. 
 
 TJiGUgh  the  Heathens  had  but  one  Sub- 
 fiance  for  tlieir  God,  yet  this,  by  the  Me- 
 chanifm  in  it,  which  was  chiefly  contri- 
 ved for  the  Benefit  of  Man,  yet  in  the 
 Iland  of  God,  was  by  them  divided  into 
 Attributes  or  Powers ;  thofe  which  were 
 moil  beneficial,  did  Good^  or,  as  they 
 thoughtj  rewarded  Good,  were  called  by 
 the  apoftate  Hebrews  Onc^  by  the  Greeks 
 Angels  1  But  fuch  Sorts  of  Powers  in  the 
 Air,  as  did  Evil^  were  malignant,  or. were 
 
 Ic    -d 
 
Sine    Pnncipio.  135 
 
 iooked  upon  as  Inftruments  of  Vengeance, 
 by  Blafting,   Lightning,  Tempefts,  Pefti- 
 lence,  &c,  were  call'd  in  Hebrew  DH^ti^ 
 in  Greek  ^o(,i^oviq  Demons,     From  whence 
 arofe  that  (lupid  Story  of  two  Origins,  of 
 two  Sorts  of  Natures  in  the  Deity,  good 
 and  evil ;    and   from   thence   the  Names 
 have  pafs'd  to  fpiritual  Inftruments  of  Good 
 or  Evil.     The    Name  of  thofe  Powers  of 
 the  Air  which  did  Good^  icyyiXoi^  general- 
 ly to  thofe   fpiritual  Agents  who  are  em- 
 ploy'd  in  doing  Good  ;  and  the  Name  of 
 the   Powers  of  the  Air,    which  did,    or 
 could  do  Hurt,  Sai\uoveg,  are  pafs'd  to  thofe 
 fpiritual  Agents   who  employ  themfelves, 
 as  far  as  they  are  fuffered,  to  do  Evil  5  and 
 the  Devil  had  all  his  other  Names  of  Ad- 
 verfary.    Seducer,    Deceiver,    Lyar,    &c, 
 from  thefe  Powers  which  he  induced  Man, 
 even  at  firft,  to  ferve.     I  think  they  had 
 Altars  to  their  Demons,  as  well  as  to  their 
 Angels  5  and  the  Latins^    and  it  is  like 
 other  late  Nations,    fubdivided  them  into 
 lower  Ranks,  into  Sexes  &c,  even  as  low 
 as  that  of  an  Echo.     I  have  in  the  Intro- 
 duction ihew'd  the  Derivation  of  the  Word 
 Gody  and  as  nti^  is  joined  with  ^{^  and  al- 
 ways fingular,  I  take  it  to  be  compounded 
 of  t^  and  n  ;  if  it  had  been  of  the  Word 
 DnSi^  it  muft  have  been  plural,  that  is, 
 Ee  2  from 
 
136         MOS  ESV-* 
 
 from  ttt^,  and  though  they  have  made  it 
 Devils,  the  Verb  is  to  pour  forth  y  the  Sub- 
 ftantive  the  Pourers  forth  -y  and  fo  is  ufed 
 for  Brcafls,  the  Givers  of  Food.     Hence 
 we  fee  abundance  •f  the  Reprefentations 
 of  the  Heathen  Gods,  or,  as  they  calPd 
 them,  GoddelTes,    vs^ith  vafl  Numbers  of 
 large  Breafts ,  hence  tnulta  Mammiuy  &c* 
 S.  P.  2858.  Iti;  Gen.  xlix.  25,    "  Bleftngs 
 of  the  Breafts  a?id  of  the   Womb^    where 
 Kimchi  expounds  it  primarily  of  the  Hea- 
 vens and  of  the  Earth,  &V/*     It  is  but 
 twice  us'd  as  Objects  of  Wor{hip ;  Deut, 
 xxxii.  ij,\Theyfacrifced  to  DHt!^,  le^^o  kV 
 n^K  have  made  no  Covenard  ;  Aleim  whom 
 they  knew  not :  New  ones  3  newly  come  up  5 
 who?n  your  Fathers  did  not     TsV^  fear^ 
 Pfal.  cvi.  37.  Yea  they  facrifced  their  Sons 
 and  their  Daughters  to  DH^     Givers  of 
 Food,     Whether  the  Worfhippers     ufed 
 this  Word,  or  the  facred  Writers  ufe  it  as 
 a  proper  exprcffive,  or  defcriptive  Word, 
 is  not  eafy  to  determine.     This  Reproach 
 reaches  our    Pharifees,    who   are  righte- 
 teous,  and  need  no  Redeemer  :   They  fa- 
 crifice  or  pray  to  DHL!^  for  their  Bellies 
 Cfc.    not   to  D^n^N    nVi^?    for    Redemp- 
 tion. 
 
 Thefe  Powers,  from  their  dreadful  Ef- 
 feds,  were  called  in  Hebrew  by  the  Name 
 
Sine  Principio.  137 
 
 Dnyti^  the  Gates,  the  Places  of  Judgment 
 and  Punifliment;  Storms,  Tempefts,  Vi- 
 olences in  the  Air  &€-  and  fo,  as  they 
 thought,  Punifliers,  Deftroyers  &c.  And 
 „as  the  Names  of  Creatures  were  adapted 
 to  what  they  reprefented,  either  at  firft, 
 or  when  they  were  made  Reprefentatives, 
 Kids,  .under  this  Name  with  »  Jod  added, 
 or  fome  hairy,  rough  Creatures,  were  Q^ade 
 Reprcfentativee  of  thefe  Powers  with  thefe 
 Effedls,  as  they  were,  (if  thefe  were  Kids) 
 of  others,  by  other  Names.  The  Services 
 to  thefe  Powers  were  forbidden.  Lev,  xvii. 
 7.  Afid  they  jloall  no  more  offer  their  Sa- 
 crifices to  t:^'>^Vt^.  The  Services  to 
 them  and  their  Emblems,  were  renew'd 
 hy  Jeroboam,  2  Chron.  xi.  15.  Andhe  or^ 
 daified  him  Priejis  for  the  Heights ,  and  for 
 tsn^J^ii^  (S.  the  Va?iities)  and  for  the  Calves 
 which  he  had  made,  S.  T,  t.  i.  chap.  898. 
 *'  In  Plutarch  in  the  Life  of  Galba  Thun- 
 ders, and  Lightnings  proceed  from  the  Dc- 
 mon.  Bud,  p.  751.  —  in  a  certain  Place, 
 which  at  prefent  I  cannot  call  to  mind,  De- 
 mon  feems  to  be  called,  as  Ovid^  Shades 
 flying  about  in  the  Nighty  what  feems  to 
 make  for  this  Expofition  is  the  Signification 
 of  Terror,  which  Etiftatius  gives  to  the 
 Word  Demon,  p.  705."  How  the  Goat 
 under  this  Hebrew  Name  was  inftituted 
 R  e  3  by 
 
38  MO  S.E  SV.-- 
 
 by  Lot  to  be  facrificed,  and  another  by 
 another  Name,  by  Lot  became  the  Scape- 
 Goat,  I  hope  fome  will  (liew  ;  How  of 
 the  Reprefentatives  of  that  dreadful  Per- 
 fon,  confifting  of  Divinity  and  Humani- 
 ty, of  mn^  and  C)"7K  who  is  to  judge 
 and  pafs  Sentence,  one  the  mortal,  was 
 made  an  Atonement,  facrificed  for  Offen- 
 ces and  Offenders,  was  put  in  the  Place  of 
 thofe  who  had  offended,  and  were  to  have 
 been  punifhed ;  how  another  Reprefenta- 
 tive  of  him  niH^  with  immortal  D*^^?  by 
 Lot,  under  the  Name  StKty  Goat  efcaped, 
 nl,  the  ftrong  one  went  off,  and  carried 
 off  the  Sins  of  the  People  5  and  alfo  how 
 this  was  to  take  Effcdt  by  the  Priefl's  put- 
 ting his  Hand  upon  the  Head  of  this  Em- 
 blem, and  confeffing  the  Sins  of  the  Peo- 
 ple. S.  19 12. — "  The  Gate  of  Judgment 
 which  was  next  to  the  Place  called  Calva- 
 ry^ where  Offenders,  capitally  convidied, 
 were  brought  to  fuffer.  From  thence 
 there  was  an  Out-gate  towards  the  Weft, 
 to  Tyre  and  Sidon.  And  without  this  was 
 C/?r/y?  crucified."  As  this  was  in  Practice 
 among  Deferters  before  the  Law  with  the 
 Abufes,  and  what  was  right  was  renewed 
 in  the  Law,  and  as  the  Country  where 
 Efau  lived,  was  fo  named,  as  we  have 
 ftiewed  cach  Country  was,  from  fome  of 
 
 thcfe 
 
Sine   Prhiclpio,  139 
 
 (hefc     Powers,     Gen.    xxxiii.    16-     v;z 
 
 (hall  fuppofe  that  this  had   its  Rife  with 
 the  reft,  and  that  they  underftocd  the  Eju- 
 blems.     The  ftrange  U(es  made  of  this 
 Root,  the  Greek  Word  SaiiJu^iVy  makes  me 
 go  out  of  my  Way  to  Hiew   the  Ufage  of 
 it.     ^(^ixvii.  16.   Now  whi!el\\\i]  waiuJ 
 for  them  at  Athens,  his  Spirit  was  jlirreJ 
 in  him,  when  he  Jaw  the  City  KocTd^mXav 
 wholly  given    to  Idolatry    (full  of  Idols ) 
 Ver.    1 8.   Then  certain  Philofopbcrs  of  the 
 Epicureans,   and  of  the  Stoicks,    encoun- 
 tered him  :  And  fomefaid^  UHjat  will  this 
 Babbler  fay  ?  Other  fome,   he  feemeth    to 
 be  a  Setter  forth   of  Bzvoov  ^oa^vsuv  f  range 
 GodSy  becaufe  he  preached  tmto  them  Jefus 
 and  the  Refiu-reBion,     Ver.  22.  Then  Paul 
 —  Te    Men  of  Athens,     by    all    Things 
 I  perceive  that  ye  are  too  fuperfitious,    J- 
 h(TtScuiA.Qv-gi^zg     Is  there  any  thing  appears 
 here  but  tt^t  they  were  wholly  addidted  to 
 Idolatry,  and  paid  too  much  Fear  to  thefe 
 Sak^fjLovLct  ?   So  in   other  Words,  Gal  iv.  8» 
 But  then  indeed,  not  hir/wing  God,  ye  were 
 Servants  to  thofe  which  by  Nature  are  not 
 Gods;  but  now,  f  nee  ye  know  Gody  or  rather 
 are  known  of  God,  how  turn  ye  again  to  the 
 weak  and  beggarly  Elements,  whereunio  ye 
 defire  again  to  be  in  Bondage  t  Te  obferve 
 Days  and  Months,  and  Times  and  Tears ^ 
 E  e  4  Scap. 
 
2  40  MO  S  E  SV~ 
 
 Scap.  g-o^x^'iof.  properly  fpeaking^  are  the  four 
 Elements  from  whence  all  Things  arife  and 
 proceed.  The  Service  the  Heathens  paid 
 to  the  Elements  of  the  Air,  was  attributing 
 to  them  the  giving  of  Days,  Months,  Years, 
 and  the  Benefits  thereby,  &c.  This  was 
 not  too  much  ReUgion ;  this  was  no  Re- 
 ligion, becaufe  they  were  no  Gods,  but  the 
 Servants  of  God  for  Man  j  and  when  he 
 pleafed,  the  Punifhcrs  or  Avengers.  And 
 if  what  they  fay  be  true,  that  the  Altar 
 at  Athens  was  built  to  ^vert  a  Peflilence, 
 in  that  Cafe,  they  were  to  invoke  Demons ; 
 ^nd  it  feems  they  generally  facrificcd  more 
 out  of  Fear  than  Love  :  As  i  Cor.  x.  20. 
 But  I  fay,  that  the  Things  which  the  GtYi- 
 tiles  f acr if  ce^  they  facrifice  to  Devils^  and 
 not  to  God;  And  I  would  not  that  you 
 Jljould  have  Fellowjhip  with  Devils.  Tc 
 cannot  drink  the  Cup  of  the  Lord,  and 
 the  Cup  of  Devils  :  Te  cannot  be  Parta- 
 kers of  the  Lord's  Table ^  and  of  the  Table 
 of  Devils.  Sv  T.  t.  i.  c.  896.  ''  Agatho- 
 daimonifiai  — fee  Erafmus  upon  this  Word. 
 See  alfo  the  Proverb  —  The  third  Cup  to 
 Jove  the  Saviour.  Where  from  Athenaus^ 
 \\t  fliews  that  after  Supper,  and  wafhing 
 of  Hands,  the  Cup  of  Jupiter  the  Saviour, 
 ufed  to  be  brought,  which  was   the  fame 
 
 with 
 
Sme   Principio:  141 
 
 with  that  called  /.  e^  the  Clip  of  the 
 good  Demon,  (or  as  others  will  have 
 of  good  Luck )  fee  the  fa  me  in 
 Athceneus^  alfo  in  Pollux^  and  Snidas.''  i 
 Tim.  iv.  I.  DoBinnes  of  Devils.  James 
 iii.  15.  This  Wijdom  —  earthly y  fenfual^ 
 (natural)  devilifi  Rev.  ix.  20.  That  they 
 jhould  not  worJJ:ip  Devils,  Idols  of  Gold, 
 &c.  The  Prophets  and  Priefts  who  pre- 
 tended to  be  infpired  by  thefe  Powers, 
 from  their  adting  furioufly,  were  called 
 Demoniacks ;  Baal's  Priefts  who  leaped 
 upon  the  Altar,  and  cut  thcmfelves  were 
 one  Sort.  So  thofe  who  were  affecfled 
 by  any  of  thefe  malignant  Powers  of  the 
 Air.  This  we  knew,  without  being  ad- 
 vertized in  the  News-Papers  of  the  pre- 
 tended Difcoveries  of  our  Ratcli^s  and 
 Newtons,  But  as  the  fame  Name  was 
 carried  to  the  fallen  Angels,  the  Devils  who 
 poffefTed  and  tormented  the  Heathens, 
 fo  it  expreffes    them,  as   Luke   viii.    2g. 
 
 The  im clean  Spirit after  Soclfiov^, 
 
 And  we  need  not  be  to  feek  which  it  was ; 
 the  Powers  of,  or  in  the  Air,  could  not 
 fpeak,  but  the  others  could,  and  do  many 
 Things  which  the  Air  and  Man  could 
 not  do  ;  and  they  confeiTed  the  Divinity 
 of  Chrift,  for  which  thefe  Gendcmen 
 wili  never   forgive  them,  till,  if  poffible, 
 
 they 
 
142  MOSESV-> 
 
 they  have  difpoffeffed  Men  of  the  Belief 
 of  their  Exiftencc.  The  Word  is  once  ap- 
 plied to  the  Objedt  of  the  Religion  of  ei- 
 ther the  "^ews  or  Cbrijiians^  A5ls  xxv,  19. 
 but  it  was  by  a  Roman  Governor  to  fuch 
 as  himfelf,  who  named  the  Aleim  of  the 
 yei.i)Sy  as  they  did  thofe  Powers^  the  Ob- 
 jefts  of  the  Worfliip  of  their  own  Country  y 
 and  it  is  Hkely  thought  the  little  Service 
 they  had  to  thofe  Powers  in  his  own  Coun- 
 try, much  more  the  Religion  of  the  "Jews 
 too  much ;  and  fays,  but  had  certain  Quef- 
 tions  againft  him  Trepl  r%q  Miocq  SeKnSat^ovia^ 
 of  their  own  Superftition,  and  of  one  jfcfis 
 which  was  dead,  whom  Pai4l  affirmed  to 
 be  alive. 
 
 CHAP,  XI. 
 
 AS  one,  or  feveral,  or  all  the  Perfons 
 of  the  Aleimy  are  called  not  only 
 by  the  Name  *]xbD  but  alfo  by  the  Word 
 e^^K  or  t^^J^C  I  am  to  fhew  the  Meaning  or 
 Ufage  of  that  Word.  Some  make  thefe 
 Words  the  fame,  but  they  are  not ;  in- 
 deed ty^K  barely,  fignifics  a  Perfon,  Crea- 
 ture, or  Thing ;  but  tl^j^^  is  more  confined 
 
 to 
 
Sine    Prhicipio.  i  -j.  j 
 
 to  Man  ill  this  State,  or  in  the  State  after 
 the  Rclurredion,  or  at  furthcfl:,  to  fuch  as 
 affain'd  the  Appearance  of  Man,  and  while 
 they  aded  fome  of  the  Parts  of  Man  ;  and 
 when  any  of  them  changed  their  Part, 
 their  Name  is  changed.  P.  p,  83.  **  It  is 
 to  be  carefully  noted  according  to  iv!.  Da^ 
 vid,  in  his  Book  oi  Roots ^  that  any  Thing 
 is  called  fij^^j^  a  Man,  and  nt^^N  Woman  ; 
 altho'  it  may  not  be  comprehended  under 
 D'^^^  human  Nature,' as  it  is  faid  of  the  Che- 
 rubim, (Sc:'  So  fc^^♦^e  is  not  a  Word  which 
 diflinguifhes  the  Effence,  as  D"1K ;  it  is 
 diftinguifhed  by  mafculine  and  feminine, 
 feldom  varied  from  fmgular  to  plural; 
 becaufe  it  is  Perfon,  Creature,  or  Thing, 
 and  where  Numbers  are  not  joined,  it  is 
 one,  or  each,  or  every  of  thofe  Perfons, 
 Creatures,  01  Things,  feparate,  or  joined, 
 determining  the  Effence  or  Species  by  the 
 Words  before  or  after.  It  is  ufed  for  the 
 Curtains  of  the  Tabernacle,  Exod.  xxvi. 
 3,  5,  6,  17.  For  the  Wings  of  the  C/6fA"/^- 
 to;/,  Ezek.  i.  9.  (^c.  For  every  Thing  re- 
 lating to  one  of  the  four  Creatures  in  each 
 of  them,  the  Word  DIN*  Man  is  ufed  -,  as 
 Ezek,  i.  5,  26.  cap,  x.  8,  14,  &c.  For 
 the  other  three  Creatures  or  Perfons  in  the 
 Cherubim^  they  ufe  the  Word  t^i^  as  r  Kings 
 vii.  30,  36.  Ezck,u  &c.  For  clean  Beafts, 
 
 Gen 
 
144         MOSESV™^ 
 
 Gen.  vi.  2.    for  Vultures,  Ifa.  xxxiv.  15 
 For  Stars,  Ibid.  xl.  26.    For  the  Pidtures 
 of  Men  or  ^feV;?,    Ibid.  xliv.   13.    Ezek, 
 xxiii.  14.  For  Men  and  Women  very  fre- 
 quently.    For  Men,  Prophets,  as  Repre- 
 fentatives,  calPd  tli^i^  Aleim,  i  Kings  xiii.  i . 
 For  Princes,    or  Powers,  fo  called  udleim 
 Zeph,  ii.  II.    For  a  Perfon  oi iht  Aleim^ 
 yud.  xiii.  6.  For  the  Soul,  oraReprefen- 
 tation  of  the  Soul  of  Man ;  2  Sam.  xxviii. 
 14.  For  what  is  exprefTed  by  ^^?n:lJ!  Dan. 
 ix.  2.  whether  it  be  God  my  Strength,  or 
 it  be  the  Man,  or  the  ftrong  Man  God,  or 
 it  be  "HJi  and  ^^^  has/worn^  as  the  latter 
 is  1  Sam,  xiv.  24.  or  the  ftrong  one  hath 
 wiird,  determined.     For  Reprefentations 
 by  Appearances,  Dan.  x.  v.  Zach.i.  8.  C. 
 ii.  I.  Ezek,  xi.  3.  for  Jehovah ;  J  of,  v.  13. 
 For  a  Child  fuppofed  by  the  Mother  to  be 
 Chriji'y  Gen.  iv.  i.  For  Chri/i,Deut.  xxxiii„ 
 8.  Zach.yi.  12.  For  the  Effcnce-exifting, 
 and  the  Perfons  in  it   Exod.  xv.  3.  By  the 
 Word  ty^i*? plural,  for  the  three  Perfons,  Gen, 
 xviii.  2.  who  were  called  before  and  after, 
 the  Eflence-exifting ;  Ver.  16,  called  D^Si^^N^ 
 Ver.   13.  the  Eflence-exifting;    Ver.  17. 
 and  Ver.  20.      By  the  Word    U^'m^  for 
 two  of  the  Perfons  i  Ver.  22.  one  Perfon 
 who    was    called    the  EfTence-exifting ; 
 
 Ver 
 
Sim    Principio.  145 
 
 Ver.  22.  For  the  two  Perfons,  when  cm- 
 ployed  D05<bDn  Cap,  xix.  i.  For  Chnji^ 
 W^^  Dan.  vii,   13. 
 
 CHAP.    XII. 
 
 Of  the  Perfons  of  the  Aleim,  un- 
 der one  or  fever al  of  the  other 
 Names  already  explain  d  ;  and 
 of  one  of  the?n  under  fome  other 
 Name  then  fought. 
 
 AS  I  am  treating  of  the  Names,  and 
 ihall  treat  of  the  Reprefentation  of 
 the  Aleim,  it  will  be  expeded  I  fhould 
 offer  fome  Reafon  why  fome  were  fami- 
 liar, fome  majeftick,  fome  terrible,  C^c 
 why  they  were  not  always  the  fame  :  Be- 
 fides,  what  I  hinted  before,  that  the  Ap- 
 pearances and  Names  were  conform  to  the 
 Circumftances  and  Adtions,  there  was  no 
 Doubt  in  Abraham,  Ifaac,  or  Jacobs 
 whether  the  Effence-exifting  was  fupenor 
 to  the  Subftance  of  the  Heavens  5  fo  when 
 Abraham  had  deftroy'd  the  King,  who  had 
 banifhM  him,  and  &c.  as  I  have  hinted  lu 
 The  Eajfy  of  the  Natural  Hipry  oj  the  Bi- 
 ble p  11;.  ^/?.  CAn'y?  came  in  human 
 '  ^       -^  Ap- 
 
t^e  MOSES'j — 
 
 Appearance  to  manifeft  Part  of  his  Dif* 
 penfation,  or  what  he,  Jobn  viii.  56.  calls 
 hisDay  ,  which  Abraham  faw ;  or  after 
 the  Covenant  was  confirmed,  and  an  Heir 
 promifed,  three  came  firft  as  Friends,  to 
 eat  with  him,  and  when  that  was  over, 
 as  Jehovah  Aleinty  to  acquaint  his  Wife 
 with  the  acceptable  News  of  the  Time  fhe 
 fhould  have  Iffae  by  him,  and  thereby  Re- 
 demption ^c,  and  him,  what  they  deiign- 
 ed  to  do  to  Sodom^  they  rcprefented  them- 
 felves  by  three  Perfons  in  the  Appearance 
 of  Men,  and  con  or  fubfifting  of  the  Ef- 
 fence-exifling,  and  eat  with  him,  an  Em- 
 blem of  the  Communication  between  the 
 Aleim  and  Man,  as  in  Sacrifices  G?r.  be- 
 fore and  after ;  fo  when  they  appeared  to 
 Jacobs  as  afterwards  exprefs'd.  But  I 
 think  I  may  fay,  whenever  they  appeared 
 to  convince  any  who  doubted,  or  to  exhi- 
 bit any  thing  which  might  be  doubted  af- 
 terwards, they  generally  made  Ufe  of  the 
 Subrtance  of  the  Heavens  to  exhibit  their 
 Power.  Though  it  has  been  fhew'd  why 
 the  Word  Effcnce-cxifling  was  us*d,  I  rnuil 
 re-obferve,  that  after  the  Name  Alei77t 
 had  been  generally  us'd  before,  and  when 
 they  fpoke  to  Noid\  yet  between  that  Time 
 and  the  Time  of  Abraham,  Mankind  had 
 fillca  away  and  worfliipped  another  Sub- 
 
 ftance, 
 
Si?te    Princlpio.  1 47 
 
 HaBce,  and  other  Aleim ;  and  as  the  true 
 Service  had  ceas'd,  the  true  Confefiion  and 
 Tradition  would  be   darken'd,    and    the 
 Knowledge  of  fome  Truths  lolt.     And  A- 
 hraham'%  Family  was  feparated,  becaufc, 
 I  think  I  may  fay,  he  in  a  Manner  begun 
 again  to  worfhip  the  Eflence-cxilling,  or 
 the  Aleim  in  it  •  fo  it  was  neceffary  not 
 only  far  him,  but  us,  that  the  Diftindion 
 ihould  be  made,  not  only  the  Eilence-ex- 
 ifting,  to  diftinguiili  it  from  the  Subftancc 
 created,  but  Effence-exifting  rather  than 
 Aleim^  becaufe  thofe  who  worfhipped  the 
 Subftance  created,  called  Fire,  Light,  and 
 Spirit   Aleim^    and  fo  that  Word  diftin- 
 guiflied  not  which.     Whatever  Voice  or 
 Appearance  the  Effence-exifting  ufed  be- 
 fore thofe  which  are  defcribed,  they  were 
 known  to  Ahraham^  becaufe  he  believed 
 and  obeyed  :  as  when  the  Effence-exifting 
 by  Voice  bid  him  leave  his  Country,  and 
 confirmed  the  Birth  of  Ckrijl  in  his  Line, 
 Gefu  xii,  i.  and  by  fome  Appearance  and 
 Voice  promifed  the  Land  to  his  Seed,  Ver. 
 7.  repeated  it  by  Voice;  xiii.  15.  by  Ap- 
 pearance and  Voice ;  xv,  i .  convey'd  the 
 Land  by  a  regular  Covenant,    and  pafs'd 
 between  the  divided  Parts  in  Fire,  Light, 
 and  Smoak,  Ver.  17,  &c.     But  whether 
 ibe  '^•^^mer  Appearances  were  the  .fame, 
 
 or 
 
i48         M  O  S  E  SV-— 
 
 or^n  what  Manner,  we  have  no  Foot- 
 ileps  to  determine.  Next  we  find  an  Ap- 
 pearance, and  a  Voice,  to  Hagar^  firft 
 under  the  Words  mn^  ^^h'O  an  Agent, 
 the  Effence-exifting,  or  if  you  pleafe,  of, 
 or  in  the  Effence-exifting,  Gen.  xvi.  7. 
 And  that  we  may  not,  as  ufual,  make  this 
 a  Creature,  he  fays,  Ver.  lo*  I  will  mid'- 
 tiply  thy  Seed,  &c.  And  Hagar  called 
 mn^-DC^  the  Name,  the  Effence-exifting 
 that  fpoke  to  her  ^^n  ^N*  and  ^Kl  »n.  Next 
 the  Effence-exifting  appears  to  Abraham^ 
 and  fays,  he  was  ntJ^  ^K  Gen*  xvii.  i .  but 
 the  Aleim  talked  with  him,  Ver.  3.  ^^n^^ 
 J  will  give  my  Covenant  to  — '  be  thy  A- 
 leim,  Ver.  j.*<Tst2i\>T\  I  'will  confirm  my  Co- 
 venant ' —  to  be  the  Aleim  of  thy  Seed^ 
 Ver.  8.  made  Circumcifion  the  Adt  of  I- 
 mitation,  gave  him  and  his  Wife  each  a 
 new  Name,  and  promifes  him  a  Son  by 
 her.  The  next  Appearance  was  within 
 Sight  and  Hearing  of  Abraham'^  Tent, 
 among  or  under  ^ib^^  the  facred  Trees, 
 Reprefentatives  of  the  Aleim  in  Mamre^ 
 'mentioned  in  the  lntrodu5lion^  which  we 
 fuppofe  to  be  a  Manifeftation  of  the  Aleim. 
 It  is  faid,  the  Effence-exifting  appeared 
 mnn^^J^  Knn  Gen,  xviii.  J.  It  does  not 
 appear  there  was  then  any  Appearance 
 prior  to  the  Perfons  j  for  if  it  be  proved 
 
 •  they 
 
Sine   Principio.  ■  14.9 
 
 tiiey  v/cre  the  Aleim  they  were  alfo  the 
 "Jehovah.  But  let  it  be  fuppofed  that  there 
 was  feme  extraordinary  Light,  or,  Cifr. 
 which  was  a  Token  of  the  facred  Prefence 
 which  made  Abraham  look  up,  that  is,  the 
 furtheft  we  dare  prefume  to  luppofe.  AH 
 agree  that  Eflencc  to  be  invifible,  except 
 by  fuch  Reprefentations  as  our  Veflels  can 
 admit,  or  emblematically  j  Vvhen  he  lift  up 
 his  Eyes,  he  law  three  D^Ji^i?^  Perfons  who 
 had  the  Appearance,  or  aded  the  Parts  of 
 Men,  (the  Word  has  no  other  Significati- 
 on, nor  any  ways  determines  their  Sub- 
 ftance,  as  Dnj^  docs)  yhv  D^liTJ,  the  Tran- 
 llators  have  made  this  S^Jlood  by  him']  and 
 uncertain  whether  they  mean  Abraham^  or 
 the  EfTencc-exifting :  The  Text  deter- 
 mines that  ;  for  it  begins,  There  or  then^ 
 appeared  in,  or  upon  himfelf,  the  Effence- 
 exifting,  and  without  Reference  x.o  Abra- 
 ham^ or  any  other  Name,  determines  the 
 Place,  in  or  under  the  Oaks  of  Mamre,  a 
 Place  of  his  Prefence.  The  Place  where 
 the  Men  appeared,  was  fo  far  diftant  from 
 Abraham^  that  he  run  to  them.  But  they 
 were,  as  appears  ve?".  4.  where  the  Effence- 
 exifting  appeared  under  the  Tree  or  Trees. 
 It  is  very  true,  that  V^jr  OOV:i  is  ufed  a- 
 mong  Perfons,  Men  or  Women,  toexprefs 
 the  Being  of  them  clofe  as  poffible  to  one 
 Vol,  III.  F  f  another, 
 
150         MOSESV- 
 
 another,  as  the  Women  that  were  about 
 a  Womstn  in  her  DeHvery,  (only  feminine) 
 I  Sam.  iv.  20.  ^c.  and  ah'b  as  Samuel  and 
 the  Prophets,  X^Tvhv  yi'ljlandmg  onjer  them^ 
 fo  here,  infinitely  farther  than  any  Emblem 
 ever  was,  conftituted  of  it,  confifting  of  it, 
 or  any  Word  which  can  cxprefs   it  more 
 ftrongly.     It  appears  that  Abrahain^  from 
 what  he  faw,  what  he  thought,  and  from 
 what  he  did,  was  for  fome  time  held  in 
 Sufpence  between  Senfe  and  Faith,  though 
 they  appeared  like  Men,  yet  he  was  con- 
 vinced they  were  more  than   Man.     He 
 bowed  down  before  them,  addrelTed  them^, 
 as  he  had  done  the  ElTence-exiRing,  by 
 the  Name  Adoni^  fingular,  miad^  them  the 
 Coa:pliment   of  Refrefliment,   plural,  and 
 as  to  Men  5  but  ftill  by  the  Flafte  expref- 
 fed,  by  the  Charge  to  his  Wife,  by  fetching 
 Things  himfelf,  by  waiting  himlelf,  while 
 they  eat,  and  till  they  aaked  for  his  Wife, 
 exped:ed  fomething  further.     The  Scene 
 opened,  'ver,  10.  in  the  fingular  Number,, 
 and  by  the  Name  Eflencc-exifting ;  i)cr\ 
 14.    they  repeat  the  Promife  which  the 
 Alehn   had  made,   Chap.   xvii.    19.    that 
 Sarah  was  to  have  a  Son  at  that  fet  Time 
 the  next  Year  -,  here  twice,  that  according 
 to  the  Time  of  Life,  which  we  in  fpeaking, 
 call  forty  Weeks.     And  this  infallibly  de- 
 term  ine« 
 
MOSES'x—  15, 
 
 tertnines  the    Point  in  Qucflion  of  wha^ 
 Effence  thefe  were,    who  they  were  tha^ 
 pronounced  this,    who  thefe  three  Pcrfon^ 
 were,  by  Ge7t,  xxi.  1,2.     And  the  Effence- 
 exijltng     vifited  Sarah,  as   he  had  )pokerj^ 
 for  Sarah  conceived,   and  bare  Abraham  d 
 Son  in  his  old  Age^  at  the  fct  Tiwe  of -which 
 t^^'ph^  the  Aleim   had  fpokcn  to  him.     Be~ 
 fides,    Sarah  referring  to  her   Laughing, 
 pronounces  them  Alcinh      Ver.   6.    And 
 S^xvdhfaidy   the  Alelm  hath  made  me  laugh. 
 As  foon  as  they  ceafed  to  adt  Jehovah  Aleim^ 
 and  that   they  arofe  and  walked  towards 
 iScjJc//^,  they  are  called  D^tt^jt^  Ver.  16.  The 
 next  Words  when  they  refumed"  the  de- 
 fpotick  Part  concerning  Abraham  and  his 
 Line,  and  Sodom,ihey  re-aifumed  the  Name 
 Effence-exijling^  Ver.  17.     And   they  fay 
 I  Jehovah^  in  the  Angular  Number,  will  go 
 down  noWj  and    fee  whether   they  have 
 done,  &c,  Ver.  21.  and  two  D^^i^^K  went^ 
 and  one  (for  according  to  our  Creed  each 
 one  is  the  Effence-exiiling^)  who  aded  the 
 Part  of  one  of  the  Effence-exifting,  flayed, 
 and  is  therefore  fo  called  Effence-exifting, 
 Ver.  22,  27,  30,  31,  32.  and  the  two  who 
 went,  who   were   employed,   or   as  they 
 term  it,  fent  to  go  down,  fee,  and  adt  ac- 
 cordingly, were  called  DOK^D,  xix.  i.  and 
 tljough  it  be  not  mentioned,  Lot  faw  fom.e- 
 F  f  2  thing 
 
152        M  O  S  E  SV— 
 
 thing  more  than  ordinary,  when  he  bowed 
 himlelf,  called  them  Ado?ii,  &c.  But 
 though  they  are  called  by  the  Name  which 
 has  been  fuppofed  to  be  the  proper  Name 
 of  Angels,  he  alfo  offered  them  Shelter 
 and  Refrefhment,  as  Men.  When  they 
 ufed  their  Hands  to  refcue  Lot,  they  are 
 called  U^m^  Ver.  lo.  So  Ver.  12.  when 
 they  had  faid  they  were  fent  to  deftroy  by 
 the  Eflence-exifting,  which  was  abfolutely 
 neceifary  to  be  faid,  not  in  Oppofition  to 
 them,  but  to  the  created  Subftance ;  be- 
 caufe  to  Appearance  the  Subftance  of  the 
 Air  fent  the  Fire,  &c.  out  of  its  felf;  at 
 next  Words  they  are  called  DOK^D  Ver. 
 1 5.  Next  when  they  ufed  their  Hands  to 
 carry  out  Lot^  &c,  they  are  called  Wti^^ii 
 Ver.  1 7,  When  Lot  perceived  who  they 
 were,  and  made  his  Prayer  to  them  in  the 
 lingular  Number,  Ver.  19.  they  anfwer  in 
 the  fmgular  Number,  not  as  Creatures, 
 but  abfolutely,  Ver.  21,  22.  So  when  the 
 Point  was  fettled,  whether  it  was  cafual 
 Lightning,  or  the  Efience-exifting,  that 
 burnt  Sodcm^  by  the  Words,  Tie  Ejfcjice- 
 exijli7ig  rained —  and  overthrew ^  Ver.  24-, 
 25.  then,  as  before,  The  K\dm.  dejfroyed — 
 and  remembered  Abraham  iiuhcn  he  over- 
 threw^ &c.  Ver.  29.  And  after  this  ?vla- 
 n'feftation,  Ahrakam  pronounces  that  -clear 
 2  .    -•  Predi61:ion 
 
Si?ie     Principio.  153 
 
 Predidioii  which  has  fince  been  accora- 
 pliilied,  Gen.  xxii.  14.  /;/  this  Mountain 
 HiSn^  mn^  the  EJfence-exiJling  Jljall  befeen. 
 And  during  the  Remainder  pf  Abraha7n\ 
 Life,  the  Word  Aleim  is  not  only  joined 
 with  yehovahj  except  twice  or  thrice, 
 where  Diflindlion,  as  aforeiaid,  was  necef- 
 fary,  but  is  generally  ufed  alone.  In  the 
 Country  of  the  Philifti?ie5,  it  is  again  laid, 
 Jehovah  appeared  to  Ifaac^  Gen.  xxvi.  i. 
 and  again  Ver.  24.  but  with  the  Explana- 
 tion, /  am  the  Aleim  of  thy  Fathers.  So 
 Jacob  fays  to  his  Father,  xxvii.  20.  the 
 Efence-exifting  thy  Aleim;  and  Ifaac hid- 
 fed  him  in  the  Name  Aleim  alone,  Ver. 
 29. 
 
 When  the  Covenant  was  entail'd  upon 
 Abraham's^  Seed,  Efau  affigns  his  Birth- 
 right to  Jacob  by  Oath,  Gen.  xxv.  33. 
 and  when  Jacob  had  received  the  prophe- 
 tical TransJFer  of  the  Benefit  of  being  Fa- 
 ther of  one  of  the  Aleim^  &c^  under  the 
 Suppofition  of  a  fatherly  Benedidlion  , 
 Chap,  xxvilver.  28,  29.  As  he  fled  from 
 his  Brother,  and  was  going  from  the  Fa- 
 mily of  his  Father,  where  Jehovah  Aleim 
 were  worfliipped,  and  the  Knowledge  of 
 them,  and  the  Benefits  of  the  Covenant 
 inculcated,  to  a  Place  where  they  wor- 
 foipp'd  the  created  Subflance,  and  the  A-- 
 F  f  3  leiiu 
 
154 
 
 M  O  S  E  SV— 
 
 Jeim  of  it,    and*  made  Reprcfentations  of 
 them,    and  where  he    had  Diredions  to 
 take  a  Wife,  becaufe  they  had  not  arrived 
 to  the  Degree  of  Ignorance  of  the  Efience- 
 exifting,    nor  to  that  Degree  of  Wicked- 
 nefs  which  the  Famihes  about  his  Father's 
 Houfe,  the  Daughters  of  Heth^  or  of  Ca^ 
 naan^  were  Chap,  xxviii.  the  Aleim  mani- 
 fefted  themfelvesto  him,  Ver,  12.  And  he 
 dreamed^  and  faio  a  Ladder  Jet  upon  the 
 Earthy  arid  the  Top  of  it  reached  to  Hea^ 
 n:en^  which  is  an  emblematical  Reprefen- 
 tation  of  the  Covenant,    which  then  gave 
 Means  and  Occafion   for  Communication 
 between  the  Names ^  the  Aleim ^  and  Man, 
 And  though   the  very  Conditions  of  the 
 Covenant  were,  that  the  Aleim  fhould  by 
 fome  fuch  Method    as  Man  is  capable  of 
 receiving,  manifeft  themfelves  to  that  Fa- 
 mily,   interpofe   in    their  Behalf,    proteft 
 them    from  their    Enemies,    and  govern 
 them  jointly   or  feparately,    according  to 
 the  Share   each  agreed  to  tranfafl: ;  as  Ifa, 
 xlviii.  16.  And  now  Ad oni  Jehovah  hath 
 fent  me^  and  his  Spirit,     So  in  many  o- 
 ther  Places.     And  though   the  Perfon  or 
 Perfons    adting,     cannot  be  defcribed   in 
 Writing,  but  by  fuch  Words  as  reprefent 
 fome  Objedls  of  Senfe,  nor  their  Adions, 
 t)ut  by  fuch  Words  as   are  ufed  for  Per- 
 
 fpns 
 
Sine   Pri?icipio.  155 
 
 fons  afting  ;  though  the  principal,    I  had 
 like  to  have  feid,  fole  End  of  that  Cove- 
 nant,   was  to  be  fulfiil'd  by   two   of  the 
 three  Perfons  coming  hither,  or  employ- 
 ing themfelves  here,   or,  as  It  is  frequent- 
 ly faid,  being  fent :  And  though  the  Scrip- 
 tures exhibit  both  the  Predictions  and  Ac- 
 complifliments  by  thofe  Words,  Stmt, Come, 
 &c.     Ifa.  xix.   20,  He  Jl:a}l  fend  tkcm  a 
 Saviour,     xxxv.  4.  He  Jhall  come  andfc-ce 
 yoiL      xlii.  19.   As  my  Agent  1  Jhall  fend, 
 Zach.  i.  10,  'Thofe  "whom  Jehovah  hath  fent. 
 ii.    8,     I'hus  faith  Jehovah  of  Hojis,    the 
 latter  Glory  hath  fcnt  7ne  to  the  Gentiles, 
 Mai.  iij.  I,.  And  fuddenly  fl:al!  con^e  to  his 
 Temple  \T\^T\  the  Lord  ii'hom  ye  feck  after  ; 
 even    *]i^^/tD  the  Agent  of  the  Purification 
 u'ko7n  ye  defire.  Plag.  ii.  8.  And  the  Dcfire 
 of  all  Nations  foall  come,     Zach.  ii^  10. 
 Behold  I  come  and  dwell  in  the  Midfl  of 
 thee,  ix.  9.  Behold  thy  King  coineth.     So 
 Mat,  X.  4O5  ^C'    John  i^w.   26,  ^c.     So 
 of  the  Spirit,    Ifa,  xxxii.  i^-    U?itil  the 
 Spirit  be  poured  doivn  upon  us  from  on  high, 
 xliv.  3.    /  'will  pour  my  Spirit  upon  thy 
 Seed,  Ezek.  xxxvi.  27.  Iivilt put  my  Spi- 
 rit within  you.  So  xxxix.  29.  For  I  have 
 poured  out  my  Spirit  upon   the    Hcufe  of 
 Ifrael,  faith  Jehovah  Alcim.    Jo:l  ii.  2S. 
 I  will  pour  out  mv  Spirit  upon  all  Flcjh, 
 Yix  Vcr. 
 
156         M  O  S  E  SV- 
 
 Ver.  29.  And  alfo  upon  the  Servants,  and 
 
 upon  the  Handmaids^    in  thofe  Days  will 
 
 .1  pour  cut  my  Spirit,    John  xiv.  16..  And 
 
 I  ivili  pray  the  Father^    a?2d  he  JImU  give 
 
 you  another  Comforter even  the  Spirit 
 
 cf  Truth.  Ver.  26.  But  the  Comforter 
 which  is  the  Holy  Ghojl,  whom  the  Father 
 will  fend  in  my  Name,  Ibid.  xv.  26.  xvi. 
 7.  Acts  ii.  17.  xxxiii.  30.  And  though 
 ihe  Words  have  no  Relation  to  Effence, 
 or  Species,  or  any  other  than  of  Office, 
 yet  fo  perverfely  have  Men,  for  the 
 Reafons  aforefaid,  and  others,  dealt  with' 
 the  Scriptures,  that  if  any  of  thofe  Words 
 be  ufed  for  the  Perfons,  though  the  Scrip- 
 ture in  other  Places  affirm  pofitively  that 
 tliofe  for  which  liich  VVords  were  us'd, 
 were  the  Peifons,  they  will  appropriate 
 the  Words  to  any  other  Species  of  Beings, 
 even  to  the  Rifque  of  lofing  the  Evidence 
 and  Benefits  of  that  Covenant,  Gen, 
 xxviii.  12.  —  And  he  faw  D'H^^^  O^C^D 
 thofe  fent,  the  Aleim  afcendijig  and  de-. 
 fc  en  ding  on  (or  in)  it ,  And  he  faw  the^ 
 Efence-exijiing  vbv  Illb^^l  fianding  above  it, 
 I'he  Tranflators  have,  as  in  Abraham's 
 Vifion,  made  v^j;  refer  from  the  Perfons 
 here,  to  the  Ladder,  1  fuppofe  for  fear  that 
 they  fliould  make  thefe  fent  Aleim,  who 
 were  in,    or  on  the  Ladder,    of  the  Ef- 
 
 fenfe  r 
 
Sim  Prmcipio.  X57 
 
 fence ;  'they  have  made  vbv  fay  above  the 
 Ladder,  or  perhaps  they  were  induced  to 
 apply  it  to  the  Ladder,  becaufe  the  Sent 
 yileiijt  are  plural ;    but  there  is  no  Occa- 
 iion  for  that,  becaufe  Words  join'd  with 
 the  Aleim  are    in  moft    Cafes  lingular  j 
 why  might  not  the  EiTence  be  upon  thofe 
 Aleim  who    were  fent   when  the  Voice 
 pronounces,    /,    the   Rffeiice-exijling^    the 
 Aleim  of  Abraham  thy  Father^    and  the 
 Aleim  of  Ifaac,  eftabli(h  the  Covenant  in 
 facoh    and    his  Line?     And  facob    fays, 
 Suj'ely     the     Efjejice  -  exifting    is     in    this 
 Place  — • — •  this   is    the   Dwelli?ig  -  place 
 of  the   Aleim,    &c.     anointed    a    Stone, 
 called  the  Place  Bethel,  ratified  the  Co- 
 venant on  his  lide  with  the  Aleim^  and 
 vow'd   that   if  the  Alei?n    would  fupport 
 him  in  his  Way,  that  was  in  the  Country 
 of  the    Heathen,    when    he    return'd    in 
 Peace,  the  Efience-exifting  fhould  be  bis 
 Aleim,    and  he  would    build  a  Temple 
 there  for  the  Aleim  &c.     I  hope  they  do 
 not  defign  to   make  the  Aleim  of  Ahra- 
 ha?n,    and    the   Aleim  of  Ifaac  and    the 
 Ellence-exifting,    different  Effences,    and 
 to    give  the  Precedency    to  the  Effence- 
 exifting  ;    though  it  be  the  Root  of  all,  in 
 the  Covenant  it  is  but  for  DiftincSion,  and 
 
 put 
 
158         MOSESV™> 
 
 pat  laft,  Gen.  xxxii.  9.  And  Jacob  faid^ 
 O  Aleim  of  7ny  Father  Abraham,  and 
 Aleim  of  my  Father  Ifaac,  the  Ejfence" 
 exijlingy  which  faid  unto  me^  return^  &c. 
 So  in  that  cited  Exod.  vi.  2.  If  any  aim 
 at  making  thefe  fent  Aleim^  of  fome  o- 
 ther  Effence,  it  will  be  fruitlefs  ^  becaufe 
 all  thefe  Tranfadions  about  the  Changes 
 of  the  Lines,  are  flrongly  guarded  by  the 
 all-feeing  Eye  \  and  that  Difpute  is  clearly 
 dctermin'd,  xxxi-  24.  7,  the  Aleim  of 
 Bethel,  wher-e  thou  anointedfl  the  Pillar^ 
 and  where  thou  vowedf  a  Vow  unto  me. 
 XXXV.  7.  And  built  an  Altar  there  and 
 called  the  Place  AI-Bethel,  becaufe  there 
 the  Aleim  appeared  unto  him,  when  he  fled 
 from  the  Face  of  his  Brother.  Further, 
 Gen,  xxxii.  i.  ^?7^  Jacob  went  on  his  Way ^ 
 and  there  met  him  D^^b^^  OJ«?Vq  thofe  fent 
 the  Aleim,  And  when  Jacob  faw  them^ 
 he  faid  fit  T^his  is  the  Camp  of  the  Aleim  j 
 and  he  called  the  Name  of  the  Place  D^^HD 
 jf/6^  Camps.  And  Ver.  13,  and  Ver.  21. 
 he  lodged  there  that  Night.  He  was  afraid 
 of  his  Brother,  and  made  his  Supplication 
 to  thefe  Aleim^  and  charged  them  with 
 the  Covenant,  Ver.  9.  &c.  So  Ver.  24, 
 And  there  wrefiled^'''^  a  Perfon^  or  Perfons; 
 or  this  refers  to  the  Aleim  he  met  and 
 prayed  to,  as  appears  afterwards,  Ver.  28. 
 
Sine    PrincipiQ.  1 15  9 
 
 7hy  Name  Jhall  be  no  7mre  Jacob,  hut 
 ^,\n^^^  ^N*  "y^  W''  For  as  a  Pri?2ce  hajl  thou 
 been  unth  Aleim  and  with  p*S^^:^^,  ihofc 
 who  appeared  or  adled  as  Men^  and  bajl 
 pre'-cailed.  So  Hof.yi\\,  3, — And  by  his 
 Strength  he  had  Poiver  over  the  very  A- 
 leim :  Tea^  he  had  Pciirr  over  hi}?i  (or 
 them)  that  ivas  Jent^  and  prevailed :  He 
 wept  a7id  made  Supplication  unto  hi?n  :  He 
 Joitnd  bitn  i?2  Bethel,  aftd  there  he /pake  with 
 us,  even  Jehovah  Aleim  of  Hofis,  Jehovah 
 his  Memorial  But  to  return  to  the  Text  ; 
 Gen.  xxxii.  29.  And  Jacob  af^ed  him,  and 
 faid,  Tell  me,  I  pray  thee,  thy  Name : 
 And  he  [aid.  Wherefore  is  it  that  then  afkefl 
 after  f?iy  Name  ?  And  he  blejfed  him  there. 
 Yer.  30.  •— Fcr  I  have  fe en  the  Aleim 
 Faces  to  Faces,  and  my  IJfe  is  preferved. 
 Gen,  XXXV.  9.  And  the  S}i€\m  appeared  un- 
 to Jacob  again,  ivben  he  came  out  cf  Padan- 
 Aram,  ajid  blejfed  him  —  And  the  Aleim 
 faiduntohim,  I  am  k\  Zh2iA\,  be  fruitfidy 
 &c.  —  Aitd  the  Aleim  went  up,  where  he 
 talked  with  him.  This  Name  Al  Shadi^ 
 which  expreffes  the  Power  of  Produdion 
 of  Feeding,  and  nothing  to  the  Purpofe  of 
 what  Jacob  afked  after,  was  all  the  Anfwer 
 that  he  had  about  the  Name  he  enquired 
 ^fter.     It  had  been  often  hinted  that  there 
 
 was 
 
i6o         MOSESV--^ 
 
 was  a  Perfon  in  the  Aleim  of  the  Effence- 
 exifting,  a  Name  upon  which  all  depended, 
 and  many  Enquiries  were  made  after  this 
 Name,  that  is,  a  Word  which  fhould  de- 
 fcribe  this  Perfon,  as  you  Vv^ill  find  by  Mofes 
 &c.  But  even  all  the  Anfwers  given  to 
 Mofes  &c.  all  the  Names  Ifaiah  ufed,  nay, 
 even  the  Appearance  in  the  Chenibim^ 
 were  not  fufficient  to  explain  that  great 
 Myftery^  till  that  Perfon  became  incar- 
 nate. 
 
 There  had  been,  as  one  may  term  it^, 
 another  Interregnum^  when  Mofes  ap-- 
 peared,  how  well  focver  thefe  Things  were 
 known  to  the  Patriarchs.  When  their 
 Pofterity  were  in  Egypt,  denied  the  Be- 
 nefit of  performing  the  Services  in  their 
 traditional  Law ;  nay,  had  their  Time, 
 it  is  likely  their  Pricfts  not  excepted,  fpent 
 in  hard  Labour,  and  fo  were  not  allowed, 
 even  Perfons  and  Time,  to  remind  thofe 
 at  Age,  and  to  inftrud'  the  younger  fuc- 
 ceflively,  in  the  Things  necefliary  to  be 
 known  -,  and  when  they  had  daily  Ex- 
 amples, and  perhaps  Temptations,  both 
 hy  fair  Means,  and  foul,  t'o  go  over  to 
 the  Worfliip  of  the  Names,  the  created 
 Subftance  ;  and  when  even  Mofes  had 
 lived  long  with,  and  married  into  the 
 Family  of  a  Prieft,   who   doubdefs    was 
 
 much 
 
Sine   Principio.  1 6 1 
 
 much  like  the  reft  ;  and  the  People  were 
 to  be  delivered,  and  Mofes  was  to  be  the 
 outward  Agent  to  deliver  them  ;  it  was 
 neceffary  that  the  Aleim  of  the  Eflence- 
 exifting  (hould  manifeft  thcmfelves  firft  to 
 Mofes,  and  after  to  the  People,  that  the 
 Covenant  between  them  fliould  be  renewed, 
 &c.  So  Exod,  iii.  2.  Mofes  was  /;z  Horeb, 
 and  the7'e  appeared  HIH^  ^N^tD  (the  Inftru- 
 ment  which  was  the  Objed  of  Vifion,  and 
 from  whence  the  Speech  came,  fo  the  Sent, 
 he  which  was  fent,  or  was  to  be  fent,  the 
 Agent,  the  Effence-exifting)  to  him  in  a 
 Flame  of  Fire,  in  the  midjl  cf  a  BuJJo,  and 
 the  Biifi  burn'd  in  the  Fire,  and  the  BuJIj 
 was  not  conjiimed.  The  firft  Manifeftation 
 of  the  Aleim  was  in  flaming  Fire,  near,  or 
 in  Paradife,  and  it  is  very  likely  among 
 fome  of  the  facred  Trees,  under  the  Name 
 of  Cherubim,  &c.  and  it  is  very  certain 
 Mofes,  as  well  as  thofe  of  all  Nations,  be- 
 fore Writing  was,  had  a  Tradition  of  that, 
 as  by  their  Objeds  of  Worfhip  is  felf-evi- 
 dent ;  and  fo  knew  that  this  refembled  that, 
 and  it  is  likely  that  made  him  turn  afide  to 
 fee,  as  he  calls  it,  this  great  Appearance. 
 And  when  the  Effence-exifting  faw  that  he 
 turned  afide,  fo  far  as  to  draw  near,  or  di- 
 ftinguifli  it,  the  Aleim  cried  unto  him,  from 
 
 the 
 
t62  MOSESV-« 
 
 the  niidft  of  the  Bufli,  — —  andfaid^  I, 
 the  Aleim  of  thy  Father^  the  Aleim  of 
 Abraham,  Sec.  And  Mofes  7:;/^  &i  Face, 
 becaufe  he  feared  DOHD  the  Afpeft  ■"V^C 
 D*n7i^  upon  //6^  Aleim.  And  Jehovah 
 faid — This  had  fufficiently  diftinguiflied 
 them  from  the  Aleim  of  the  Heavens^ 
 which  though  Mofes  had,  no  doubts 
 fcen  others  vvorfhip,  but  it  is  pretty  cer- 
 tain, had  not  himfelf  worfhipped.  In 
 the  Difcourfe  about  fending  Mofes^  he  fays^ 
 If  they  afk  me  what  is  his  Name^  what 
 Jhalllfay  to  them  ?  The  Anfwer  from  the 
 Aleim  was,  Ver.  14.  H^HK  I  will  be  whom 
 (or,  what)  I  will  be.  Mofes  was  not  fo  igno- 
 rant as  to  want  any  further  Name  or  De- 
 fcription  of  the  Aleinty  to  diftinguifh 
 them  from  the  falfe  ones,  or  to  fee  any 
 more  than  what  he  faw,  whether  there 
 was  one  Perfon  or  three.  He  wanted  to 
 fee  further  into  a  Myftery;  he  wanted  to 
 know  his  Name,  the  Name  of  the  Perfon 
 who  fent  him  to  Egypt ^  and  fuch  a  Name 
 as  (hould  be  defcriptive  of  what  he  was  to 
 be.  We  fliall  have  no  Need  now  to  be  any 
 longer  fool'd  by  the  aforefaid  fews  in 
 applying  the  Verb  XVT\^  in  the  fame  Let- 
 ters, to  paft,  prefent,  and  to  come;  the 
 Truth  will  ferve  us   beft  ;  The  Anfwer, 
 
 Iwill 
 
^ine    Principio;  163 
 
 I  will  he,   cannot  be  miftaken,  I  will  he 
 what  I  have  covenanted  and fworn  to  he^  and 
 he  ivho   thou   enquirejl  after  ;    in    which 
 Mofes  then    acquiefced,  and    enquired  no 
 further.     That  was  the  nnoft  agreeable  Dc- 
 fcription  he  could  carry,  /  will  be.     If  this 
 expreffed    any    Alteration    in   Condition, 
 it  could  not  be  applied  to  the    Effence- 
 exifting,  or  to  any  of  the  Perfons,  except 
 the  fecond  ;    A?id  then    I  will  make  my- 
 Jelf,    or    be    made,    Chrill.     And    when 
 Mofes,    Exod,  iv.   made  Apologies  for  his 
 Inabilities,  it  was  not  in   Diftruft   of  the 
 Abilities   of  the  Aleim,  but  it  appears  he 
 knew  there  was  one  greater  than   he,  to 
 be  fent;  and  he     prayed,    ver,    12.  that 
 Jehovah  would    fend  that  Perfon,  till  at 
 laft  God  made  Mofes   vice   or  inftead   of 
 the  Alei?n,  Exod,   iv.    16.    to  Aaron,   fo 
 to  Pharaoh,  Ibid.  vii.    i.   and  Aaron  was 
 to  be  his  Prophet.     So  Mofes  was  a  De- 
 liverer, a  Leader,  a  Law-giver,  an  Inter- 
 ceiTor   or   Mediator,  to   the    Ifraelites,    a 
 Deilroyer  of  obftinate    Pharaoh   and   his 
 Adherents  5  fo  like  Chrift  under  the  Name 
 of  that  Prophet,  Deut,  xviii.  15.     I  may 
 obfcrve,    that   in    the  Tranfadions   with 
 Pharaoh,    the    Word    Jehovah    is   ufed; 
 Pharaoh  was  not  concerned    with  the  true 
 Aleim,  and,    as  I  obferved,    Aleim  made 
 
 no 
 
i64       MOSESV-- 
 
 no  Diilindlion,  becaufe  he  had  falfe  bnes^ 
 But  upon  the  leaft  Mention  of  the  Condi- 
 tions of  the  Covenant,  as  Exod.  xiii.  17^ 
 18,  19.  the  Names  ^/f'/;;/ are  ufedi  Mofes's 
 Commifiion  was  from  the  Aleim,  and  the 
 Rod  was  the  Rod  of  the  Aleim,  And  af- 
 ter Mojes  had  Uxod,  xiv.  19.  feen  him,  or 
 them,  of  the  Aleim^  who  was  fent,  and 
 had  feen  the  Reprefentation  of  the  Efience- 
 exifting,  and  the  Aieim  in  the  Cloud,  of 
 which  in  its  Place,  under  that  Word  Cloud ; 
 and  xvi.  10.  had  feen  the  Glory  of  the  Ef- 
 fence-exifting  the  Emblem  ;  (what  the 
 Glory  was,  is  {hewed  by  Ezek,  i.  26,  27^ 
 28.  and  will  be  ihewed  under  that  Word 
 Glory.)  And  had  gone  ExQd,  xx.  21.  to 
 the  thick  Dark?2efs  ijohere  the  Aleim  was. 
 And  after  Exod,  xxiv.  9.  he  had,  together 
 wath  the  Elders,  upon  renewing  the  Cove- 
 nant, {^^x\  the  Alei7n  of  IJraely  of  which 
 Ifaiah  fays,  Ixiv.  4,  For  fine e  the  Beginning 
 of  the  Worlds  ha^ve  they  not  heard,  nor  per- 
 ceived^ by  the  Ear  ;  neither  has  the  Eye  feen 
 ajiy  Aleim  hut  thee.  After  Mofes,  upon  the 
 People's  making  other  Aleim,  and  only  he 
 left,  xxxii.  calls  his  Aleim,  After  the 
 Aleim  had  condefcendcd  to  fay,  xxiii. 
 20.     Behold^   I  fend  an  Agent  before  thee 
 
 Beware  of  him,  and  obey  his  Voice  ; 
 
 provoke  him  not ,  for  he  vcill  7iGt  pardon  your 
 
 TranfgreJJions : 
 
Sine    Principio.  165 
 
 ^ranfgrejjiom  :  For  7ny  Name  is  in  him. 
 And  after  the  Affair  of  the  Calf,  Mofes 
 had  prevailed  with  Jehovah^  and  he  had 
 faid,  xxxii.  34.  Go  lead  the  People — Be- 
 hold my  Angel  (Meffenger)y7j^//  go  before 
 thee.  And  xxxiii.  2.  I  "will  fend  a  MeU'eK-- 
 ger  before  thee —  For  1  will  not  go  up  in 
 the  Midji  of  thee-^Mi^v  a  further  Recon- 
 ciliation, he  fays,  Ver.  12.  Thou  ha/hiot  let 
 me  know  (him)  whom  thou  wilt  fpid  with  me 
 " — Ver.  1 3 .  Shew  me  now  thy  Way^ '  that  I 
 may  know  thee.  And  Ver.  14.  Jehovah 
 had  faidj  My  Prefence  Jhall  go.  When  he 
 was  fo  intimately  acquainted  with  him 
 Jehovah^  that  he  had  found  Favour  in  his 
 Sight,  and  was  known  by  Name,  or,  as  it 
 isexpreffed  Num.xn.  8.  And  he  fh  all  fee 
 the  Image  (Idea)  of  Jehovah  ;  Hill  he 
 wanted  fomethlng  more  3  he  was  flill  pry- 
 ing into  this  Secret,  and  fays,  Exod,  xxxiii. 
 18.  I  befeech  thee  f hew  me  thy  Glory,  He 
 had  feen  the  Emblem,  but  wanted  to  fee 
 his  real  Glory,  which  is  explained  Jame^ 
 ii.  I.  2  Cor,  iv.  6.  Phil  ii.  ri.  Rev,  xxi, 
 II,  23.  the  Glory  of  the  Father,  John  i. 
 14.  And  we  beheld  his  Glory ^  the  Glory  as 
 of  the  only  begotten  Son  of  the  Father.  Exod. 
 xxxiii.  19.  y^/jcWj  promifed  to  fliew  him 
 fomething  concerning  his  Grace  and  Mer- 
 cy ;  but  Ver.  20.  tells  him,  Thou  canjlnot 
 Vol.  III.  O  g  fc 
 
1 66         MO  SE  SV---^ 
 
 fee  my  Face  :  For  there  Jhall  7io  Man  fee 
 7ne  and  live.  But  Jehovah  indulged  him 
 fo  far,  as  to  let  his  Glory  piafs  by,  and  give 
 him  a  Glimpfe  of  what  he  was  to  be,  and 
 do,  and  fuffer.  But  Mcfes  could  not  fee 
 him  prefent. 
 
 The  fame  Defire  was  in  Manoah  when 
 the  Perfon  declared  to  him   the  Birth  of 
 Sampfon ;  and  that  Perfon  has  his  Names 
 changed,    Jud.  xiii.  3.    according  to  the 
 Obfervations  already  made,  as  Circumftan- 
 ces  changed.     And  there  appeared  ^{<^D 
 mn^  the  Agent,  or  the  Sent  of  the  Effence- 
 exifting,  and  declared  the  Birth  of  a  Son. 
 And  Ver.  4.  fays, —  n/tDt^H  Beware  now 
 (but  fome  curfed  Hand,  to  make   this  a 
 Creature,    has,    in  EngUflj^    put    in,)   [J 
 fray  thee]  Ver.  6.  the  Woman  calls  him 
 D^nb^n  i^'^H  a  Perfon  of  the  Aleiniy  and 
 fays,  that  his  AfpeB  was  like  the  AfpeB  of 
 the  ScfJt  of  the  Aleim,  very  terrible,  Ver. 
 8.  Manoah  prays  the  EiTence-exifting  to 
 let  that  Perfon  of  the  Aleim  corxiz.  Ver.  9. 
 The  Aleim  heard  Manoah,  and  the  Se7ii  of 
 the  Aleim  ca^ne,   Ver.   1 1 .    Mancah  fays^ 
 Art  thou  the  Perfon^  Sec.  Ver.  13.   And  the 
 Sent  of  the  Effence-exijlijig  faid,  Ver.  15. 
 Manoah  fays  to  the  fent  of  Jehovah,  Let  us 
 detain  thee  till  we  fet  before  thee  a  Kid  of 
 the  Goats,     Ver.  16.  And  the  Sent  of  Je- 
 hovah faid  to  Manoah,  if  thou  detain  ine 
 
 I  will 
 
Sine    Pri?2clpio.  167 
 
 /  mil  not  eat  cf  thy  Bread :    But  if  thou 
 make  a  Holocaujl^    to  Jehovah^  thou  mnji 
 make   it  afcend  :    Becaufe    Manoah  knew 
 not    that  he  was  Kin  mn^  ^^^b/!:  the  Sent 
 the  EUcnce-exiftijig  himfelf,   Ver.   17.    And 
 Manoah  /aid  to  the  Sent  Jehovah,  what 
 is     thy    Name^    that     when   thy    Sayings 
 cofne  to  pafs^  we  may  do  thee  Hojioiir  !    And 
 the  Sent  the  Jehovah,  faid  unto  him.  Why 
 askejl  thou  after  niy  Name,  Seeing  'N^D  «in 
 it  is  wonderful,  the  Name  of  the  Son,  Ifa, 
 ix.  5.  but  Judg.  xiii.  19.  M^;70^/?  prefenteci 
 the  Kid,  &c.  to  Jehovah,  and  he  aded  won- 
 derfully, and  went   up  in  the  Flame  ;  and 
 they  fell  upon  their  Faces   to   the  Earth. 
 ^—  And  they  knew  that  it  was  the  Sent 
 the  Jehovah  himfelf ;  and  Manoah  faid  they 
 ihould  die,  becaufe  they  had  feen  the  Akim, 
 And  his  Wife  laid,  \i  Jehovah  would  have 
 flain  them,  he  would  not  have  accepted  their 
 Sacrifice)  and  fliewed  them  all  thefc  Things. 
 As   Mofes  had  defired  'to  look  into  this 
 Myftery,   fo  the  royal  Patriarch  and  Pro- 
 phet David,  into   whofe  Line  the  ylkim 
 had  by  the  Prophets,  as  Cuftom  tlien  was, 
 transferred  the  Seniority  and  Rule,  and  fo 
 renewed  the  Covenant  with  him,  and  per- 
 haps had  given  him  clearer  Manifcilation* 
 of  the  Execution  of  this  My  fiery,  than  tci 
 any  before  him,  he  pafliona<:ely  vv anted  to 
 fee  the  Manner  of  the  Completion  of  it,  I 
 G  g  2  think 
 
1 68         MOSESV-- 
 
 think  I  may  fay,  though  it  were  by  Death, 
 Pfal.  xlii.  I.  As  the  Hart'panteth  after 
 the  Water-Brooks^fo  'fit^i}^  my  Ajiirml  Frame 
 fanteth  after  thee^  O  Aleim  ;  my  Frame 
 ihirjieth  after  the  Alcim,  ajter  the  living 
 hH'  When  fiall  I  come  and  fee  *j£}  the 
 Perfo?js  of  the  Alcim—  Ver.  6.  I  will  yet 
 praife  him  for  v^D  ^\^VW'  the  Salvation  of 
 his  Face  (or  Perfons.)  Whoever  reads  this 
 Pfalm  in  the  Original,  will  find  David 
 expefted  fome  further  Manifeftation  than 
 h^  expieffed,  not  only  plural,  but  with 
 plural  Words  joined ;  nay,  even  with 
 Words  to  exprefs  Perfonality.  So  the 
 yehcvah  or  Aleim  (iov  they  are  the  fame  ; 
 there  'is  no  other  Manifeftation  but  by  the 
 Aleiffi)  appeared  to  Solomon^  who  was  to 
 build  the  Temple,  and  therein  make  Repre- 
 fentations,  &c.  i  Reg,  iii.  5.  Jehovah  ap^ 
 peared  to  Solomon,  in  a  Dream  by  Nighty 
 and  the  Kitxvci  faid — 2  Chron.  i.  7.  In  that 
 JSJight  did  the  Aleim  appear  unto  Solomon, 
 and  faid  unto  him^  Ask  id: at  I  ^ all  give 
 thee.  As  1  obfervcd,  the  fcit's  have  wick- 
 edly inter  til,  conflrued  the  Word  DSl'ri^ 
 Judges,  and  our  People  have  been  fo  filly 
 as  to  follow  them.  David  would  not  have 
 been  fo  tranfpoitedabcut,  nor  in  fuch  Hafle 
 of  feeing  his  Judges.  He  w^ould  have  fpoke 
 of  them  (if  there  were  to  have  been  more 
 of  them  than  one)  in  another  Strain.         I 
 
Sine  Prificipio.  i6g 
 
 I  cannot  believe  that  before  or  in  Da- 
 'vid's^  Time,  however  they  might  miftake 
 the  Object ,  any  reafoning  Man  ever 
 thought  there  was  no  God  5  but  it  ap- 
 pears, Pfal'  xiv.  I.  and  hii.  2.  that  there 
 either  had  been,  or  was  to  be,  one  or 
 more,  fo  fooHfli  as  to  think  there  were 
 no  D^n^K  Aleim  -,  yet  we  have  no  anci- 
 ent Account  that  ever  any  one  was  fo 
 fooUfh  as  to  fay  with  his  Mouth,  there 
 were  no  Aleim :  Nay,  all  Mankind  was 
 fo  ravifh'd  with  the  Profped:  of  this  Be- 
 nefit, that  there  was,  as  I  faid  above, 
 Icarce  a  Family  without  fome  Reprefenta- 
 tion  or  Memorial  of  them,  or  of  their 
 Shadows,  which  they  miftook  for  them; 
 2iS  Jer.  ii^  11.  Hafb  my  Nation  changed 
 their  Aleim,  which  2Ci^  yet  no  Aleim  ?  But 
 my  People  have  changed  their  Glory  for 
 that  which  doth  not  profit ^  Nay,  even 
 when  the  Jews  had  r.pollatized  and  fal- 
 len into  a^^Notion  about  a  temporal  De- 
 liverer, they  were  the  only  People  upon 
 Earth  who  rejeded  the  Aleim.  So  that 
 when  they,  in  that  they  call  the  LXX, 
 '  and  about  which  they  have  told  fo  many 
 impudent  Lyes,  had  tranilated  that  Word 
 Aleim  for  themfelves  fingular,  and  chang- 
 ed the  Senfe  of  it;  they  tranilated  it 
 plural,  when  fpeaking  of  the  Aleim  of 
 G  g  3  thQ 
 
17©  MO  S  E  SV- 
 
 the  Heathens  J  they  durft  do  no  other. 
 As  that  was  to  come  into  the  Hands  of 
 the  Heathens,  if  they  had  ofFer'd  fuch 
 a  Thing  to  them,  they  would  foon  have 
 made  a  Bonefire  of  the  Tranflators  with 
 the  Tranflation.  And  may  their  Names, 
 who  would  deprive  Mankiqd  of  the  only 
 Benefit  any  one  can  have  by  being  Man, 
 be  blotted  out  from  among  Men.  I  have 
 afferted,  that  no  Hebrew  Word  can  have 
 more  than  one  Signification  or  two,  v/hich 
 any  v/ay  oppofe  each  other,  and  have  been 
 often  challenged  with  what  they  call  thefe 
 plain  Texts,  i  Kings  xxi.  where  y^2i_ 
 whJch  generally  is  conftrued  to  blefs^  is^ 
 and  as  they  fay,  cannot  be  underflood  o- 
 therwife,  to  blajpheinc^  or  ciirfe.  Every 
 Man  who  pretends  to  judge  of  the  Con- 
 ftrudion  of  Words,  fliould  inforra  them- 
 felves  of  the  Methods  which  have  beeri 
 ufed  in  judging,  which  the  Lawyers  for- 
 merly pradifed,  but  the  Divines  have  ne- 
 ver fo  much  as  thought  of,  that  is,  ftating 
 the  Cafe  ;  that  is  here  fetting  forth  who 
 "Jezebel  was ,  whether  the  true  Aleim 
 were  her  Aleijii^  whether  flie  had  any  o- 
 ther  Alcim,  and  if  flie  had  other  Aleim, 
 vv'hich  file  herfelf  blefs'd  and  fpoke  well 
 of,  and  which  flie  expcfted  others  fliould 
 blcfs  and  fpeak  well  of.     This  is  the  only 
 
 Piece 
 
Sine    Pri?icipio.  171 
 
 Piece  of  Wickednefs  of  tlie  Kind  which  is 
 recorded,  and  I  inuft  confefs,  it  is  no  won- 
 der that  it  has  not  entered  into  the  Head 
 of  Man  to  underftand  it.  'Jezebel  vvas 
 the  Daughter  of  a  Heathen  King,  had  in- 
 troduc'd  Baal^  6?r.  for  Aleim^  had  flain 
 all  the  Prophets  of  Jehovah  Aleim,  except 
 one,  and  had  fworn  by  her  Alei77i  to  put 
 that  one  [Elijah)  to  Death  in  a  Day  after 
 he  had  Ihxw'd  by  Miracle  which  were  the 
 true  Aleim^  and  made  the  People  flay  her 
 Priefts  of  the  felfc  Aleim ;  where  is  the 
 Wonder  that  flie  made  Naboth^  whom  flic 
 wanted  to  deflroy,  be  accufed  of  biefTing 
 the  true  Aleim  I"  (for  fo  they  muft  be 
 where  there  is  no  Difl:  ndlion  -,  and  it  was 
 proper  Evidence  for  the  Men  of  Belial  to 
 give,  that  he  blefs'd  the  true  Aleim)  Or, 
 where  is  the  Wonder  that  flie  caufed  him 
 to  be  put  to  Death  for  it,  as  a  Crime  ? 
 Had  fhe  not  put  all  the  Prophets  or  Priefts, 
 except  Elijah,  to  Death,  for  blelfing  the 
 true  Aleim.  The  Differer^ce  is,  that  on- 
 ly this,  for  any  Thing  wc  know,  was  by 
 way  of  Procefs  in  a  Court ;  nay,  the  De- 
 fcription  of  the  Crimes  of  the  Family, 
 and  the  Nature  of  tlie  Punilliments,  efpe- 
 cially  of  Jezebeh,  if  it  had  not  been  ex- 
 prefled,  fliew  that  they  had  out-done  the 
 moft  wicked  of  luiman  Race.  Yet  for 
 G  g  4  all 
 
1,72  MOSESV— 
 
 all  this,  Jezebels  Crime  of  preferring  the 
 falfe  Aleim  to  the  true,  falls  infinitely  (hort 
 of  the  Crime  of  having  none  [a). 
 
 The  Jews  talk  of  Mofes  explaining  the 
 Law  or  his  Writings,  and  of  the  Prophets 
 explaining  theirs,  and  that  thofe  Explana- 
 tions were  handed  down  by  Tradition,  (Sc. 
 Was  any  Thing  of  that  Confequence  to 
 be  explained,  as  the  Vifions  ?  and  there  is 
 no  doubt  but  thofe  who  faw  them  from 
 j^dam  down  to  Ezekiel,  &c.  explained 
 them,  and  thofe  Explanations  were  hand- 
 ed down  by  Tradition.  But  as  there  is 
 no  Account  of  them  which  was  written 
 before  Chri/i  (I  think  I  may  fafely  call  the 
 Targwns  none)  and  neither  thofe  who 
 were  converted  from  Jews  to  Chrijlians^., 
 have  left  us  any  Account  of  them,  nor 
 thofe  who  remained,  as  they  call  them- 
 felves,  JewSy  have  left  us  any  intelligible 
 
 {a)  PofTibly  Jezabel  condemned  Nahcth  on  thp 
 T>aw  of  Alofes^  by  fetting  up  WitnefTes  to  fwear  he 
 had  bJeffcd^  or  hotved  the  Knee  to,  Moloch,  for  fo  the 
 Jffyr'ians  called  the  Light,  who  was  their  Aleim.-— 
 Nal'Gth  hath  bowed  the  Knee  to  the  Aleim  even  Moloch. 
 So  he  was  ftoned  as  an  Idolater  :  This  was  doing 
 wliat  our  Lord  fays  he  that  does  do  is  in  danger  of 
 .McU-iirc  for  doing  :—  Saying  thou  Fool  (Belial)  to. 
 another,  i.  e.  witntfling  it  againft  another  when  not 
 guilty. 
 
 Acco^int 
 
Sine   PrinciptQ:  17  j 
 
 Account  of  thefe  Things,  we  muft  fup- 
 pofe  by  that  Time,  or  the  Time  after- 
 wards, when  the  apoftate  Jews  pretended 
 to  commit  their  Traditions  to  Writing, 
 they  were  in  a  great  Mcafure  loft  ;  or  they 
 dcftroy'd  or  left  out,  fuch  as  did  not,  or 
 which  they  apprehended  did  not,  agree 
 with  their  Notions  of  Chrifi  \  or  they  have 
 caftrated  them,  as  we  are  well  afllir'd  they 
 have  done  many  fince  5  though  enough 
 wasinfcrted,  nay,  remains,  which  it  is 
 very  like  they  did  not,  or  do  not  under- 
 ftand,  to  convert  the  prefent  Jews^  if  they 
 were  upon  the  fatne  Foot  with  other 
 Men. 
 
 Thefe  Suppofitions  fcarce  need  any  o- 
 ther  Evidence  than  this,  that  though  the 
 omnipotent  Hand  has  kept  them  from 
 touching  the  divine  Writings,  as  there 
 was  not  one  Scrap  of  human  Writing 
 which  was  writ  before  the  Time  they  fell 
 into  their  prefent  Notions,  but  it  would 
 have  ruin'd  that  Scheme ;  fo  not  one 
 Scrap  of  it  has  been  fuffer'd  to  come  to 
 us :  The  leaft  Piece  of  this  would  have 
 fhew'd  us,  as  Efdras  fays,  book  ii.  dwp. 
 iv.  23.  there  was  a  Law  and  written  Co- 
 venants. And  Chap.  ii.  36,  39.  that  this 
 World  was  a  Shadow.  And  that  all  pro- 
 pitiatory 
 
174- 
 
 M  O  S  E  S^.'- 
 
 pitiatory  Sacrifices  were  Shadows,  and 
 Chriji  the  Subllance,  as  Rom.  iii.  25.  r 
 Johnii,  2.  iv.  1O5  &c.  And  I  •am  not 
 without  Hopes  that  fome  of  the  Works  of 
 the  ancient  or  real  Jewi  may  yet  be  found 
 preferved  by  the  Heathens,  now  Turks^ 
 who  perhaps  did  not  perfeftly  underftand 
 the  Language,  or  did  not  fee  that  they 
 were  deftruftive  of  their  Schemes. 
 
 As  the  Heathens  had  their  Aleim  as 
 well  as  the  Jews^  fo  the  Word  is  us*d  in 
 common  for  that  Number  of  Perfons 
 which  are  in  the  Effence-exifting,  and 
 which  are  fo  term'd  in  the  Names  or  Hea- 
 vens, We  fhall  obferve  a  Diftind:ion  ne« 
 ceffary  in  reading  the  Scriptures,  between 
 what  God  or  his  Prophets  for  him  fpeak, 
 as  from  him,  or  themfelves;  and  what 
 they  repeat  as  the  Words  of  Deferters  or 
 Heathens.  Here  God  fpeaks  by  the  Wri- 
 ting of  ikfo/f5,  Gen,  i.  I,  he  names  Aleim 
 before  material  Subftance  was  created,  and 
 they  have  the  explanatory  Epithets  of 
 D^*n  Livers,  Perfons  who  were  of  the  Ef- 
 fencc-exifling,  Givers  of  Life,  &c.  and  in 
 whom  the  Powers  of  creating,  forming, 
 appointing,  inanimate  Rulers,  and  con- 
 trouling  them,  exift.  And  this  is  expref- 
 five  of  the  Perfonality  in  the  5ffence-ex- 
 
 iftine. 
 
Sme    Principio.  175 
 
 ifting.  The  next  which  the  Heathens 
 call  Aleim^  frequently  repeated  by  the 
 Prophets,  and  generally  reprefented  by 
 three  or  four  Faces,  or,  ©r.  God  here 
 calls  D^t3fiy  Names^  of  which  prefently. 
 Men  were  created,  and  made  by  the  A- 
 Iet?u,  and  in  the  Similitudes  of  the  Aleim ; 
 and  if  there  had  not  been  Akm  by  the 
 Oeconomy  of  that  Covenant,  to  redeem 
 them,  they  had  never  been  made  -,  and 
 none  of  them  arc  called  Aleiin  in  Scrip- 
 ture, except  when  fworn,  and  veiled  with 
 Power,  as  perfonating  the  Aletm^  as  in 
 the  Senfe  aforefaid*  But  why  the  Tran- 
 flators  took  upon  them  only  to  put  this 
 Word,  when  ufed  for  Men,  and  for  the 
 Names  Fire,  Light,  and  Spirit,  in  the 
 plural  Number;  and  the  fame  Word,  nay 
 Letters,  when  ufed  for  the  real  Alei??i  fin- 
 gular,  can  by  no  Pretence  whatever  be  ju- 
 stified. This  Word  Aleim,  or  Words 
 which  cxprefs'd  it,  ceas'd  at  the  Mani- 
 feftation  of  Chriji^  and  the  Publication 
 thereof  in  the  Gofpel.  And  Chrtji  and 
 his  Apoftles  ufed  the  Word  0£oV,  v^hich 
 is  applicable  to  the  Aleim^  or  Names,  or 
 any  one  of  them ;  and  befides  their  Au- 
 thority and  Example,  the  Significations 
 of  the  Words  fhew   the  Reafon  why  the 
 
 old 
 
176  MOSESV--- 
 
 old  Words  were  laid  afide,  and  new  ones 
 u«'d,    becaufe  the  Obligation  of  the  Per-^ 
 ions,  exprefs'd  in  that  Name  Aleim^  was 
 performed   by   the  MifTion  of  the  fecond 
 and  third  Perfons,  and  by  the  Death,  and 
 Refurred:ion   of   Chrijl^    and  taking   his 
 Body  and  Soul  into  the  Effence  ^  becaufe 
 the  Effence    and  Aleim  of  the  Heathens 
 were  to  be  exploded ;  becaufe  the  Oeco- 
 nomy  of  the  Perfons  in  the  Aleim  was  to 
 be  exprefs'd  in  another  Manner.  The  Per- 
 fonality  was  to  be  diftinguifh'd  by  Names 
 of  which,    as  aforefaid  prefently;    fp  by 
 Relation,  and  by  Office  ,    all  Things  pre- 
 paratory to   the  great  End,  were  to  ceafe, 
 The  Subje6t  of  Redemption  then,  and  of 
 a  new  Kingdom  after,  was  to.  commence. 
 And  this  Word  plural,  could  no  more  be 
 us'd ;  the  fecond  Perfon   was  bound  for 
 the  Man,    Mai   ii.    15.  vn?,  Seed  of  the 
 Aleim,     And   fo  they   two  joined  one  of 
 the   Aleim^    fo   Chrifi  at  his  Death  faid, 
 'Hxl  'HX;  XoLiJLot  (to(.^o(,x^o(.v\   JVfjy  hofi  thoii^ 
 who  was  confederated  with  the  Manhood 
 in  this  Work,  feparated  thy Jelf  from  me  ? 
 They  have  made  this  a  Citation  of  Pfai 
 xxii.  I.  but  there  is  no  Evidence  for  that. 
 I  have  fhcvi^ed  the  Difference  between  ^N* 
 and    hVk,    it  was  H^K  which  was   con^ 
 
 cerned 
 
Sine    Principio.  177 
 
 ccrned  here,  and  that  Word  is  ufed  (in- 
 gular,  Dent,  xxvii.  17.  D^H^K  nVkV,  and 
 tor  CbriJ}^  Zach,  vi.  4.  viii.  9.  viv.  5,  &?r. 
 and  ^^//'^;;,  in  his  PoL  V.  i.  p.  88.  De 
 Lingua  Syriacay  makes  it  »^b^C. 
 
 As   the  primitive   Fathers   have  taken 
 Notice  of  thefe  Deviations  from  the  Ori- 
 ginal in  the"Tran(lation  of  the  LXX,   and 
 one  vvould  think  could   not  be   ignorant 
 why  it  v^ras  done  ;  if  they  knew,  it  is  not 
 eafy  to  determine  what  induced  them  ra- 
 ther to  make  Apologies  for  thofe  Anions, 
 fuch   as  that  they,    the  JewSy  were    not 
 willing  to  tranflate  and  difcover  the   chief 
 Myfteries    of  their  Religion  to  the  Hea- 
 thens,  and  to  give  other  fuch    foft  Turns, 
 whether  they  were  not  willing  to  lay  open 
 the  Aftions  of  the  apoftate  Jews  in  Hopes 
 of  reclaiming  or  converting  them  5  or  whe- 
 ther, as  the  Book  was  dlfperfed,  and  receiv- 
 ed  among  the   Heathens,  and  had   con- 
 vinced all  Men  of  many  great  Truths  a- 
 bout  Chriji,    and   that  all    the  Shadows, 
 whether    rightly  applied,    or   mifapplied, 
 were  to  ceafe  &c.  fo  long  before  Chnjl'% 
 coming,   that  the  Hebrew  Bible  could  not 
 be  fuTpefted  of  being  forged  for   that  Oc- 
 cafion  ;   they  were  willing  to  preferve  the 
 Veueration  the  Heathens  had  for  the  Book, 
 
 which 
 
178  MOSESW- 
 
 which  might  at  that  Time  be  prudently 
 and  fafely  done,  becaule  the  Heathens  knew 
 there  was  a  Trinity^  as  well  as  the  antient 
 ^€ws  5  or  whether,  as  it  is  very  likely,  the 
 vulgar  People  among  the  Heathens  knew 
 the  Notions  of  thofe  apoftate  "Jews^  who 
 were  then  difperfed  among  them,  and  fo  the 
 Reafon  why  they  tranflated  the  Bible  fo  in 
 thofe  Points ;  and  that  even  that  gave  a 
 greater  Sanction  to  the  original  Hebrew^  be- 
 caufe  it  was  publiflied  by  Men  who  made 
 no  Claim  to  any  Benefit  by  the  Death  of 
 Chriji-y  or  whether  the  chief  Reafon  was, 
 that  at  that  Day  the  Tradition  of  the  Mira- 
 cles, Death  and  Refurred:ion  of  Chrifly  the 
 Operations  of  the  Holy  Ghoft  in  Gifts^ 
 Miracles,  6fr.  by  the  Apoftles  and  Difci- 
 ples,  the  Blood  of  the  Martyrs,  ^c-  was 
 fo  frefh)  and  they  had  made  fuch  deep 
 Impreflions  in  the  Minds  of  Men,  that 
 they  had  little  or  no  Occafion  for  Evi- 
 dence from  Writing,  either  old  or  new, 
 which  is  not  our  Cafe  now  ^  whatever  was 
 the  Reafon,  it  is  enough  for  our  Purpofe 
 that  thefe  primitive  Fathers  have ,  fhcwed 
 that  the  Trauflations  in  thefe  Points  were 
 falfe  5  and  to  blame  thofe  who  have  .not 
 iince  redlified  them  3  and  to  give  it  the 
 fofteft  Turn  that  is  poffible  for  thofe  who 
 
 have 
 
Sine    Princtpio.  179 
 
 have  been  guilty  to  give  it,  and  what,  in* 
 deed,  in  fuch  Cafes  will  not  be  allowed, 
 Miftaking  the  Adliojis  of  thefe  apoftate 
 Jews,  for  the  Adtions  of  the  Church  of 
 the  Jews,  and  fo  proceeding  upon  their 
 Authority,  as  upon  the  Authority  of  the 
 Church,  has  almoft  ruined,  the  Chriftian 
 Syftem  ;  but  more  efpecially  in  what  is 
 called  the  reformed  Part  5  and  will  infal- 
 libly ruin  it,  if  that  Miflake  be  not  redi- 
 fied,  and  their  Notions,  Rules,  or  Adions, 
 be  not  rejedled, 
 
 The  Jews  had  their  Aleim^  the  antient 
 Heathens  had  theirs,    the   lateft  Heathens 
 had  their  Jupiter  Fcederator,  SpGiiJor^  6ic. 
 the   ChrijHan   Religion    ftands   upon   the 
 Foundation  of  a  Covenant  ;   the    prefent 
 Natiiralijls  ridicule  the  Thoughts  of  any 
 Fall,   or  any  Aid  ;    they  are  each  all-fuffi- 
 cient  :    If  there  be  a  Covenant,  and  we  are 
 to  be  faved  by  that  Covenant  5  the  State 
 of  Nature,     as  they  call  it,  is  a  State  of 
 Reprobation  or  Damnation ;  and  if  it  ap- 
 pear that  there  are   three   feveral  Perfons 
 in  this  EfTence,  who  have  Exiftence,  and 
 that  the  Aftion  of  each  is  attributed  to 
 himfelf  in  that  fuppofed   Oeconomy  be- 
 tween the  Perfons  in  that  ElTence,  and  the 
 Pcrfcn  compounded  of  the  two  Kfl'ences 
 
 of 
 
i8d         MOSESV---- 
 
 of  nD"TJ^  Body  and  tD^^  Soul,  then  each 
 of  the  three  Perfons  who  is  in  that  Ef- 
 fence,  may,  in  refpedt  of  Oeconomy,  be 
 differently  expreffed  j  and  if  there  be  not 
 three  Lords,  or  three  Gods,  in  the  Senfe 
 Men  have  lately  taken  thefe  Words,  there 
 are  three  of  the  Eflence-exifting,  and  three 
 of  the  Aleim, 
 
 When  I  come  to  fhew  this  Perfonality 
 by  Types  correfponding  exactly  with  the 
 Words  in  Scripture,  I  hope  there  will  be 
 nothing  to  be  faid  againft  it.  It  has  been 
 always  faid,  that  God  is  to  be  known  by 
 his  Works  ;  I  hope  I  fliall  prove  it.  The 
 Hebrew  Word  DDK^D  which  has  been 
 conftrued  Work,  and  which  I  have  fhewed 
 in  the  fecond  Part  ofMofes's  Prifjcipia^  p. 
 1 02.  ^  fij*  exprcfles  his  three  material 
 Legates,  Agents,  Subftitutes,  Viceroys, 
 Rulers  here,  Fire,  Light,  Spirit,  the  Hea- 
 vens ;  indeed  the  Names  were  his  Work 
 in  one  Senfe,  but  they  are  made  his  Wor- 
 kers \  for  the  Perfons  in  the  Godhead,  in 
 Jehovah y  are  not  to  be  fo  well  compared 
 to,  fliewed,  or  reprefented  by  Patients,  as 
 by  Agents  -,  and  by  no  other  Agents  but 
 fuch  as  they  are  reprefented  by  in  the  fa- 
 cred  Scriptures. 
 
 CHAP. 
 
Sine    Principio.  r  8 1 
 
 CHAP.    XIII. 
 
 THE  Scriptures  not  only  fliew  that 
 there  are  three  Names  for  the  Sub- 
 fiance  of  the  Heavens  in  their  feveral  Con- 
 ditions, and  that  each  of  them  are  pof- 
 fefled  of  diftind:  Powers  and  Offices,  and 
 that  the  Aleim  in  the  Eflencc-exifting 
 created  and  formed  them,  and  made  them 
 fubordinate  Rulers,  and  made  ufc  of  their 
 Names  for  the  Perfons :  But  befides  the 
 Names  of  Eflencc,  and  Perfons,  the  Names 
 of  Attributes  are  given  to  the  Heavens, 
 and  are  taken  from  them  ;  and  the  Scrip- 
 ture, alfo,  takes  all  other  defcriptivc 
 Words  ufcd  for  them,  except  the  Name 
 Aleim^  and  makes  them  the  Subjedl  from 
 whence  it  conveys  all  Ideas,  as  far  as  we 
 can  take  them  in,  emblematically :  And 
 I  think  there  is  no  Adjedlive  in  the  He- 
 brew Tongue  joined  with  Jehovahy  or  with 
 Aleim. 
 
 The  Chriftian  Church  has  had  fuch 
 Strife  about  Emblems  abufed,  or  fufpcc- 
 ted  to  be  abufed,  that  thofe  who  oppofed 
 
 Vol,  III.  H  h  thulc 
 
i82         MOSESV--. 
 
 thofe  fuppofed  or  real  Abufcs,  have  loft 
 thefe  Emblems  of  proper  Ufcs,  and  fo  the 
 Knowledge   of  all  Myjfteries  revealed   by 
 Types   or  Emblems  :  and  though  it  has 
 been  the  common  Cry  of*  Atheijts^  not  to 
 believe  any  Thing  they  did  not  underftand^ 
 yet  our  Senfes  raife  Ideas  for  the  IntcUefts 
 of  our  Souls,,   from  the  fenfible   Objefts 
 God  has  appointed  to  raife  Ideas  of  him  ; 
 and   neither  they,    nor  we,  can  have  any 
 other  J  as  upon  another  Occafion,   B.  C,» 
 2389.     ^'  R.  Salamon-    ■'     '     To   frame 
 the   Ears  that  they  may  hear  the  Thing, 
 (that  is    comprehend,  underftand,    ©c.) 
 he  propofes  a  Sign  or  Similitude  which  is 
 known   to  them.     So  Clem 4  Alex.  Strom. 
 Book  6.  p.  488.    A  Parable  is  a  Thing  of 
 this  Kind.     A    Speech  taken  from  fome- 
 thing,  which  though  not   ftrid:ly  or  pro- 
 perly the  Matter  itfelf,  is  like  the  Matter, 
 and  thereby  leadeth  him  who  underftand 
 it  to  the  Truth  and  the  Thing  itfelf  in- 
 tended to  be  reprclented  by  it  ;  or   as  o- 
 thcrs  fay,  a  Term  of  Speech  that  fl^iews  one 
 Thing  by  another  with  Eflicacy." 
 
 As  every  Reprefentation  bears  the  Name 
 of  the  Original,  Glaffius,  p.  336.  "  Ima- 
 ges bear  the  Names  of  their  Prototype,'' 
 the   AUim  gave  the  Heavens   their  own 
 
 Name 
 
Sine   Principio.  183 
 
 Names,    or  at  leaft  the  Heavens  bear  the 
 Names  which    the  Aleim  ufe.     And  we 
 Ihalllhew,  that  the  Heavens  are  a  Type,  a 
 Shadow  of  the  Eflence  5  the  Names  in  it, 
 of  the  Perfons  in  the  Eflence.     The  Ap- 
 pearances,   as  Cberubims    were   Types   of 
 both.     The   Models  iliewed  to  Mofes  m 
 the  Mount,  or  afterwards  to  David,  were 
 of  bothj  and  Exemplars   of  the   Things 
 framed.     The    Things   framed   by  Men 
 were  Types  of  both,    and  of  the  Models, 
 which  things  framed  by  Men.  we  call  Em- 
 blems.    Authors    have    not    been  careful 
 to  diftinguifli  the  different  Ideas  of  Type, 
 Anti-type,  Proto-type,  Arch-type  ;  sixcdv  a 
 Figure  or  Lnage^  a-ziu  aShadow,  <rKiOiy^oc<plo(. 
 a  Delineation.     A  Figure  of  an  Eflence  or 
 Subfl:ance  exhibited  and  (lie wed  by  God 
 before  the  Eflince  or  Subftance  be  fhewed, 
 is  the  Proto-type,  and  the  Efiince  or  Sub- 
 ftance,  the  Exemplar.     When  a    Simili- 
 tude is  made  of  that  Figure  by  Man,  the 
 Figure  is  the  Exemplar  ;  and  as  the  Types 
 in  the  Heavens  were  firil  exhibited,  they 
 are  the  Arch-type,    the  fame  as-  nO^<V::) 
 as  God   called  the  Heavens  the    Name:^. 
 takes  all  the  Words  from  them,  and   the 
 Ideas  ;    fo    the    Heathens,   Kirch.  Oedip. 
 Vol.  II.  Part  11.  p.    1.^2.     '^  Trifmegill. 
 There  are  the  fame  Beings  in  the  Angelic 
 H  h  2    ^  or 
 
1 84         MOSESV-- 
 
 or  Intelleftual  World  as  in  this  vifible 
 Machine,  but  Spiritually,  and  invifibly. 
 Macrob.  in  \Scipio'%  Dream,  B.  i.  p.  6. — 
 But  if  they  endeavour  to  fet  down  any 
 Thing  concerning  thefe  Matters  which  not 
 only  are  above  Words  but  even  Human 
 Thoughts  or  Conception,  they  have  Re- 
 courfe  to  Similitudes  and  Exemplars.  So 
 Plato  when  he  had  a  mind  to  fpeak  of  the 
 Supreme  Good^  durft  not  attempt  to  fay 
 what  it  was,  knowing  only  this  one  Thing 
 concerning  it,  that  it  fupaffcd  the  Power  of 
 Man  to  know  what  it  really  was.  The  Sun 
 was  the  only  vifible  Objedt  he  found  to  be 
 likeft  to  it,  and  by  this  Similitude  or  Sym- 
 bol he  opened  to  himfelf  a  Way  to  fpeak 
 of  Things,  other  wife  Incomprehenfible." 
 This  Type  is  created  and  framed  by  God^ 
 and  made  to  fult  the  ElTence  by  Subftancc, 
 the  Alei7n  by  a  Trinity,  their  Actions  by 
 Motion  or  Circulation,  fo  as  to  fupport 
 thcmfelves  mechanically,  in  Imitation  of 
 perpetual  Life,  by  communicating  Motion, 
 and  fo  Life  to  animal  Bodies,  as  a  Type  of 
 that  Life  the  Exemplar  has  given  to  the 
 Soul,  and  will  give  to  the  immortal  Bodies 
 of  Man.  Clem.  Alex.  Strom.  B.  5.  ''  Flato 
 —when  he  was  at  a  lofs  in  Ti?7i(:cus  which 
 Opinion  to  embrace,  thatof  a  Plurality  of 
 Worlds,  or  that  there  was  this  one  World 
 
 only, 
 
Sine  Principio.  185 
 
 only,  ufes  indifferently  the  Names  of 
 Worlds  and  Heaven  without  making  any  Di- 
 ftinftion :  The  State  of  the  Queftion  is 
 this ;  whether  it  is  right  to  fay  there  it 
 one  Heaven,  of  many  and  infinite  Heavens? 
 It  is  certainly  better  to  fay  there  is  one 
 only,  if  we  have  regard  to  the  Exemplar. 
 Ibid.  432.  The  Philofophy  of  the  j5^r- 
 ^^r/^;?5  acknowledged  an  Intelledlual  and 
 a  Senfible  World  ;  the  one  the  Exemplar : 
 this  it  attributes  to  the  Archtype,  the  other 
 the  Image  of  that  which  is  called  U- 
 nity  as  being  perceived  by  the  Intellcd:, 
 that,  namely  the  fenfible  World,  to  the 
 Number  Six,  which  is  called  Matrimony 
 among  the  Pythagoreans.^  becaufe  it  is  the 
 Genetive  Number/'  So  the  common  De- 
 nomination of  the  Word  was  the  Arch- 
 type.  S.  t.  i.  G*  550.  d^x^ —  "  jirchee  the 
 Beginning,  Principle  or  Rife  of  any  Thing,- 
 Iliad.  30. —  as  in  Demojlh^  for  a  Crown— 
 the  firft  Order,  or  the  Order  of  the  firft 
 Original,  or  fimply  the  Order  of  the  Ori- 
 ginal, or  Original  Order.  >S.  T*.  t.  iii.  c. 
 1689*  TU2tr©o— .  this  Word  often  fignifies 
 a  Figure,  Image,  Likenefs,  Effigy,  and 
 that  either  painted,  or  etched,  or  graved  or 
 taken  any  other  way ;  —  fometimes  it  is 
 called  the  Example  or  Exemplar  which  in- 
 deed it  imitates.  S.  T,  t,  i.  c,  551.  d^x^rwKo^ 
 the  Exemplar,  Principle,  or  Original  Form, 
 H  h  3  tbe,: 
 
1 86.        MOS  E  SV.^-. 
 
 the  Latins  alfo  call  it  the  Arche-Typcs  rcr 
 taining  the  Greek  Word ;  and  is  ex- 
 pounded alfo  the  Principal  Form.  Arijiotlc 
 m  his  Book  of  the  World  ~  the  Arch- 
 type  and  Exemplar  of  Time. —  But  the 
 primary  and  common  Ufe  of  this  Word  is, 
 I  take  it,  for  Images  as  in  Luc.  in  Zeux, — 
 Ibid.  ^^2.  d^x^TVTrU  Arch  Exemplar,  Ide?, 
 ' — .*'I  have  fhewed  that  this  Arch-type  and 
 ^(TioL^X^cc  the  ruling  Subftance,  is  the  fajne^ 
 yupittr^  the  Air,  Fire,  Light,  and  Spirit, 
 the  three,  the  Subftance  which  was  firft 
 created  and  conftituted,  framed  and  put 
 ino  Motion ;  fo  that  the  fame  Subftance 
 continually  exhibits  its  felf  in  thofe  three 
 Conditions,  and  each  of  them  afts  their 
 refpecftivc  Parts  in  the  Rule  and  Govern- 
 ment of  this  material  Syftem  :  and  the 
 Heathens  were  full  of  this  Divilion  into  a 
 Trinity,  as  I  have  fhewed  at  large  in  their 
 Defcriptions  of  their  God,  in  their  Hymns 
 to  him,  in  the  Refponfes  of  their  Oracles, 
 fi/c.  for  Example,  Kircher  OEdip.  p.  576, 
 ^'  Perpetually  containing  all  Things  in  hiq 
 Mind,  Light  and  Spirit."  That  this  is 
 meant  of  the  Type,  is  evident.  Jufli  Lipf, 
 V.  iu.  p.  584.  "  Lip/ius  himfelf  and  the 
 Stcicks  make  him  the  great  God  and  Prince 
 of  the  reft.  Hear  Finnicus  one  of  the  Sedt. 
 Oh  Sun  !  thou  beft  and  greateft  Being,  who 
 
 poifefrcft 
 
Sine   Principio.  187 
 
 poffcffeft  the  Middle  of  Heaven ;  the  Mind 
 and  Temperament  of  the  World,  the  Chief 
 and  Prince  of  all  Things/*    cited  Frincip. 
 P.  II.  p.  61.     Coelii  Calcag.  p,  392.  *'  For 
 we  read  in  Plato,  that  a  Soul  inhabits  the 
 Middle  of  the  World,  and  thence  extends 
 itfelf  to   the  Extremities   agitating  every- 
 thing, and  turning   itfelf  into  itfelf,   per- 
 vades to  the  uttermofl  Back  of  theSyflem." 
 Spe?icer  de  Leg.  Heb.p,  618.  ''  Thofe  who 
 would  have  their  Petitions   anfwercd   by 
 God,  repeat  their  Libations   and  Sacrifices 
 three  times.     Arijlotky  in  his  Book  of  the 
 World,    "  The  Laws   being  calculated  as 
 agreeable  to  his  Nature  —  We   ufe   this 
 Number  in  the  Rites  of  the  Gods/'     Fojf. 
 deOrig'  &  Prog.  IdoL  L  ii.  />.  179,  ''  ilf/- 
 ihras  is  alfo  called  threefold,  or  tripplc,  and 
 under  this  Name  the  holy.  Rites  are  cele- 
 brated to  his  Memorial,  whence  Dionyjius 
 vulgarly  called  the  Areopagife,   in  his  7th 
 Epiftle  to  Polycarp  — Among   the  Pe7'Jia?i 
 Pricfts  this  is  reported  5  and  befides   the 
 Magi    perform   the   facred   Memorial  of 
 Triple  Mithras:*     They  refer  the  Rife  of 
 this  to  a  Miracle,  or  &c,  but  it  was  uni- 
 verfal.     The  Type  is  fo  expreflive  of  the 
 Original,    that  neither  Men   nor   Devils 
 could  deny  it.     And  if  the  Author  of  the 
 facred  Scriptures,   which   are  to  be    our 
 H  h  4  Guidc^ 
 
1 88        MOS  ESV— 
 
 Guide,  chofe  thefe  three  Terms,  or  the 
 three  material  Rulers,  to  give  us  Ideas  per- 
 haps in  all  the  Manners  that  it  is  poffiblc 
 mortal  Man  could  have  Ideas  conveyed 
 concerning  them  5  nay,  if  this  be  but  hint- 
 ed in  the  Old  Teftament,  by  Words^ 
 Appearances,  or  Emblems,  and  was  under- 
 ftood  by  the  Jew^  and  Heathens^  and  the 
 Writers  of  the  New  Teftament  have  made 
 life  of  proper  Words  to  reveal  this  by  ;  the 
 Point  and  the  Idea  is  clear,  and  that  great 
 Myftery  is  conveyed  to  our  Underftanding 
 by  Ideas  of  Senfc. 
 
 If  the  Perfons  in  the  Efience-exifting 
 framed  the  Subftance  of  the  Heavens  in 
 this  Syftem  to  be  an  Emblem  of  that  El^ 
 fence,  and  of  Perfonality  in  it,  the  Mif- 
 takes  of  Men  in  worfhipping  them,  the 
 created  Subftance,  and  the  Trinity  in  it, 
 does  not,  with  regard  to  its  being  fo  made, 
 or  of  the  Scriptures  communicating  the 
 Ideas  of  the  Effence-exifting,  by  the  three 
 Conditions  in  that  Subftance,  at  all  alter 
 the  End.  And  whatever  Words  the  Gr^^ii 
 ufed  for  thcm^  whether  they  did  originally 
 lignify  Names^  or  not,  alters  not  the  Cafe  ; 
 all  the  Comparifons  and  Defcriptions  in  the 
 new  Teftament,  under  Words  ufed  for 
 that  Word,  or  under  Words  ufed  for  tht 
 three  particular  Names,   ©r  any  of  them, 
 
 AS 
 
Sine   Principio.  189 
 
 as  Chri^^  &c.  muftbe  taken  [in  their  ori- 
 ginal or  Hebrew  Senle.     And  as  whatever 
 was  laid    down  by  the  Jewijh  Rabbics  a- 
 bout  Words  which  defcribe  the  Perfonality, 
 was  generally   dcligned  to  deceive  us,    and 
 is  falfe,!  fo  what  I  had   copied  from  them, 
 or  indeed  altered,    at  the  Requeft  of  a 
 learned    Divine,    concerning    the   Word 
 tD^J2t^  She7nim  being  dual,  I  find  is  falfe ; 
 for  though   the  Matter  of  them  was  cre- 
 ated in  two  Parts,  according  to  Conception, 
 or  as  far  as  other  Matter  can  divide  the  Parts 
 of  their  Matter,   and  fo  might  have  been 
 true  :  Yet  the  Word  is  plural,  and  has  no 
 other  Signification  but  to  denote  the  Names 
 of  the  Subftance  in  the  three  Conditions 
 of  Fire,  Light,  and  Spirit  j  and  emblema- 
 tically of  the  fupreme  Names.  And  though 
 I  have  ufed  the  Words  Rom.  i.  20.  whih 
 exprefles   hiter  ah    Col.  ii.  9.    to   another 
 Purpofe,  and  though  they  a!fo  hold  in  that 
 Senfe,  the  Things  which   were  feen  were 
 to  convey  Ideas  of  the  Things  w^hich  were 
 not  feen.      Though    "Jehovah  Aleim  fays, 
 Hof.  xii.  T  I .   /  have  alfofpoke?i  by  Prophet s^ 
 and  I  have  ?miItipUed  ViJionSy    and  H/tDIi^ 
 ufed  Similitudes^  (V.  S.  have  been  reprefent^ 
 ed  by  Similitudes  Z.  P.  profcfed  Sifniiitudes.) 
 Notwithftanding,  I  expedt  that  we  fhall  be 
 told  that  this  Sort  of  Evidence  which  thofe 
 
 who 
 
ig^o         M  O  SE  SV— 
 
 who  oppofe  the  Trinity,  call  allegorical^ 
 is  not  to  be  allowed.  Who  told  them  fo  ? 
 Did  God  frame  this  Syftem,  exhibit  Vi- 
 fions,  or  make  Comparifons,  nay,  caufe 
 fome  Parts  of  the  Vifions  to  he  reduced  to. 
 Handing  Figures,  to  inform  or  deceive 
 Mankind?  We  ffiall  not  ask  their  Advice, 
 what  is  Evidence  ?  For  whoever  under- 
 ftands  how  Man  comes  by  his  Ideas,  knows 
 that  when  any  or  all  of  the  facred  Three 
 took  the  Forrn  of  Angels,  of  Men,  of 
 Beafts,  of  Birds^  of  the  general  Emblem 
 of  Fire,  Light,  and  Spirit,  to  appear  to 
 Man,  without  or  with  a  Voice  or  Voices 
 attending  any  of  them,  or  made  ufe  of 
 the  Names,  that  was  not  making  any  of 
 thofe  Appearances  or  Names  the  Aleijn^ 
 nor  was  the  Voice  faying  /  am^  or  utter- 
 ing any  Defcription  of  the  Aleim  any  De- 
 ception, or  calling  any  of  thofe  Emblems 
 "Jehovah  or  Aleim  any  Fault  5  though  the 
 Hebrew  has  even  prevented  that  Objcftlon, 
 by  leaving  Blanks  for  /  aniy  or  /  reprefenty 
 or  ^c. 
 
 We  are  to  confider  the  Word  DS^  the 
 Name,  or  plural,  the  Word  W^\^  the 
 Names ;  the  firft  Ufe  of  Names,  is  to  dif- 
 tinguifh  one  Perfon  or  Thing  from  ano- 
 ther. They  have  made  the  Perfon  or 
 Thing   diftingulfhed^  fo  name,  the   flime 
 
 as. 
 
Sine    Prhicipi^.  1 9 1 
 
 ^s  Place  or   Space  3  the  Perfon  or  Thing 
 which  conftitutes   that  Space,   or,  as  they 
 fay,  is  contained  in  that  Space  ,  fo  the  Sub- 
 ilance,  fo  a  Name  of  Diftinftion  of  a  Per- 
 fon or  Subftance.  The  fccond  Ufe  of  Name 
 or  Names,  was  borrowing  them  from  the 
 Things  in   the  firfl:  Senfe,   and   applying 
 them  to  other  Perfons   or  Things  to  dif- 
 tinguifli  them  refpedtively,  by  the  Simili- 
 tudes in  the  Perfons  or  Things  from  whence 
 they  are  borrowed,  and  to  which  they  are 
 applied.  So  in  this  Senfe   Name  is  fome- 
 thing  fubftituted,  which  by  being  heard  or 
 feen,  brings  to  Memory  fome  pther  Thing. 
 So  a  Reprefentation,     But  this    fingular, 
 in   a  Manner    feldom  ufcd,     the  Name 
 of  the  diftinguifhed  Subftance  ^V/a,  with- 
 out any  defcriptive  Name.    So  plural  the 
 Names    m   that    diftinguifhed    Subftance, 
 to  be  given   afterwards,  to  be   made  the 
 Rulers,  or  Legates*,  with  Power  to  perfo- 
 nate   the  Aleim  who  created  and  legated 
 them,  as  far  as  inanimate  Matter  can  per- 
 fonate  the  living  Aleim  in  the  Effence-ex- 
 ifting  ;  and  whofe  Names  the  Aleim  af- 
 fume,  to  convey  an  Idea  to  Man's  Capa- 
 pty,  of  the  Manner  of  their  exifting.  And 
 as  defcriptive    or   diftinguifliing    Names 
 are    applicable  to  Subftances  differing  in 
 Kjnd  >  fo  they  are  applicable  to  Parts  of 
 
 tlie 
 
192       MOSESV-.- 
 
 the  fame  Subftancc,  differing  in  Condition. 
 Where  the  Subftance  has  no  Life,  but  on- 
 ly mechanical  Mction  or  Aceion,  which  is 
 only  the  Cafe  in  this,  and  each  Part,  or  the 
 Part  in  each  Condition,  though  undivided, 
 has  a  diftinft  Office,  or  afts  a  diftindt 
 Part,  each  may  be  called  an  Agent  -,  fo  a 
 Ruler,  or  &c.  But  where  Part  of  a  Spe- 
 cies of  Effencc  or  Subftance  has  fuch  Life 
 as  we  fuppofe  to  be  in  the  y^leim,  or  Men, 
 we  call  it  a  Perfon,  and  give  it  a  perfonal 
 Name.  In  the  Beginning  the  p^n*7K  ^~. 
 /r//«  created  the  Subftance  of  the  Names, 
 and  the  Subftance  of  the  running  Orb ; 
 not -when  they  the  Names  were  formed, 
 that  there  were  more  Subftances  than  one 
 of  it,  but  one  Subftance,  which  was  after 
 Creation  put  into  different  Conditions, 
 and  fo  more  Names  than  one.  So  if  they 
 had  not  been  Shadows  of  the  Aleifn^  ftill 
 they  would  be  Names  of  the  Aleim.  Since 
 the  Knowledge  of  the  Heavens  hath  been 
 loft,  many  have  endeavoured  to  frame  this 
 idea  from  Darknefs,  for  the  Holy  Ghoft  5 
 Water,  for  the  fecond  Perfon  5  and  I  know 
 not  how  many  Ways.  But  all  agreed  the 
 Trinity  was  reprefented  in  the  created  Sy- 
 ftem  ;  and  if  it  appear  by  the  conftant  U- 
 lage  of  the  Scripture,  that  the  Manner  of 
 dilating  Things  revealed,  is  by  Names  of 
 ^^  Things 
 
Sine  Prwcipio.  193 
 
 Things  which  come  under  Senfe,  then  the 
 Idea  of  the  Name  Jehovah  muft  be  taken 
 from  that  of  fome  created  Subftance  -,  the 
 eternal  Exiftence,  from  that  temporary 
 Exiftence  ;  the  eternal  Duration  from  the 
 temporary  one.  And  Ufage  muft  deter- 
 mine which  Subftance  is  fubftituted  ;  and 
 if  there  be  three  Perfons  in  thatEffence, 
 they  muft  convey  Ideas  of  themfelves  to 
 us,  from  fome  Subftance  which  has  three 
 Names :  we  (hall,  as  often  hinted  above, 
 lirft  venture  to  fuppofe,  and  after  prove, 
 that  the  three  Names  of  Fire,  Light,  and 
 Spirit,  are  the  Names^  and  their  Condi- 
 tion the  Manner,  by  which  the  Ideas  of 
 the  three  Perfons  are  conveyed  to  us ;  and 
 that  the  Word  is  ufed  in  common  for  the 
 eternal  Three  in  the  Jehovah^  and  the  cre- 
 ated Three  in  the  Names^  which  we  tran- 
 flate  Heavens.  I  have  ihewed  in  Mofes"^ 
 Principia^  Part  II.  p.  56.  that  they  con- 
 ftrucd  n1D£^♦^  no  the  Temple  of  the  Sub- 
 ftance of  the  Names^  or  ^c.  Though  I 
 exprefled  this  feveral  Times  in  the  Intro- 
 ducSion  to  the  Second  Part  of  Mofes\ 
 Principia^  p.  27.  the  Word  for  the  mate- 
 rial  Heaven,  is  ufed  for  the  immaterial  Hea* 
 ven  5  the  Word  for  the  corruptible  Spirit^ 
 is  ufed  for  the  incorruptible  Spirit ;  the 
 Word  for  the  material  Light,  is  ufed  for- 
 
 the 
 
194       ^  MOSESV- 
 
 the  inefFablc  Light,  p.  29.  or  as  in  its 
 three  Conditions  and  Offices  it  raifes  the 
 ftrongeft  Idea  we  can  have  of  the  Trinity  |, 
 and  though  the  Illuftration  of  the  Perfo- 
 nahty,  of  the  Attributes,  of  the  Adions  of 
 God,  above  or  below^  are  taken  from  thefe^ 
 and  his  Juftice  and  Order  froin  that  in 
 this,  the  Diftributions  of  his  Favours  from 
 thofe  in  thefc.  In  the  Book,  p.  23.  God 
 is  called  Fire,  the  Father  of  Light,  Cbrijl 
 the  Light,  and  the  Holy  Ghoft  the  Spirit  j 
 not  only  as  thefe  Things  are  ufcd  for 
 Rcprefentations  of  them,  but  as  they  are 
 his  Agents.  3id>  p.  145.  &  al.  and  tho' 
 not  one  Chriftan  could  fee  thefe,  another 
 could  never  get  them  out  of  his  Sight 
 while  Life  was  in  him.  I  ihall  prefently 
 clearly  ihew,  that  thefe  Names  are  ufed 
 for  the  Perfons  in  the  Effence-exifting  i 
 But  the  Effence-exifting  was  not  Fire^ 
 Light,  Spirit  y  nor,  as  Elijah  fays  in  his 
 Vifion^  was  it  in  them,  nor  was  it  any 
 Virtue  in  them,  as  perhaps  fome  had 
 thought,  otherwife  than  typically  or  em- 
 blematically 5  but  the  ElTence  was  in  the 
 gentle  Voice.  And  as  the  firft  Acft  of  the 
 Aleim^  Creation,  implies  or  includes  Do- 
 minion, or  the  Power  of  ruling  the  Things 
 created,  and  the  Aft  of  Formation  put  it 
 in  Execution.  It  will  appear,  that  thi* 
 2  SuV 
 
Sine    Principio:  195 
 
 Subftance  the  Names,  were  by  the  AUim 
 
 conflitutcd  Rulers,  according  to  the  Terms 
 
 of  the   Covenant,    over   the   Earth,    and 
 
 every  thing  in  and  upon  it,  &c.     And  fo 
 
 the  Names  convey  the  Ideas  of  the  Aleiin^ 
 
 I  have  hinted  in  the  fecond  Part  of  Mofes'% 
 
 Principia,  p.    55,   56,  S7^  5^,   i02.  that 
 
 Uti^  was  ufed  for  the  Heaven  or  Jehovah^ 
 
 and  that  D^Dl^   and  r\^l2^   were   ufed   for 
 
 Fire,  Light,  and  Spirit ;   and  the  firft  for 
 
 the  Perfons  in  Jehovah,     The  JewSy  &c, 
 
 in    their  human  Writings,  ufed   Otl^  and 
 
 D^DS:^  (which  we   tranflate    Heaven^    but 
 
 really  is  Names ^    for  God    ®r  Aleim^   or 
 
 what  they  worfhipped,   in  their  Prayers, 
 
 Oaths,  &c,  as  you  may  fee :   And  to  that 
 
 Form  of  Speaking  Chriji  conforms  Mat, 
 
 xxi.  25.  Luke  XV.  18.  and  xx.  4.  and  James 
 
 in  his  Epiftle,  v.  12.    forbids  fwearingj   at 
 
 leaft    rafli  fwearing  by  them,    under  the 
 
 Word  OiiranoSy  Heaveji,     GlaJJtus^  p.  234. 
 
 "  It   is  the  Syriac  or  Chaldean  Manner  to 
 
 underftand  God  by  the  Name  of  Heaven^ 
 
 as  appears  from  Dan,  xiv.  23;  Si,  Mat  hew 
 
 imitates  this  Manner  of  Speaking,  Chron, 
 
 xxi.  25.   7he  Baptifm  of  ]o\\n  whence  ivas 
 
 it  ?  from  Heanjefi,  or  of  Men  ?  Compare 
 
 what  is  faid  of  this  Matter  in  the  Expoli- 
 
 tion  oi  John    c-  xvi  p.  16  Ibid,    p,  1074. 
 
 —  I  Mace.  iii.  18.  — It  is  all  o?ie  in  the 
 
 Sight 
 
196        MOSESV— 
 
 Sight  of  Heaveriy  to  deliver  with  a  great 
 Multitude y  or  afmall  Company  :  that  is,  be- 
 ferc  God.  Matth.  xxi.  25.  The  Baptifm 
 of  John,  whence  was  it  5  from  Heaven^  or 
 of  Men?  So  Luke  xx.  4.  where  Tremelius 
 notes,  that  it  is  a  Syriac  Idiom,  to  put 
 Heaven  for  God.  Luke  xv.  iS, -^Father y 
 I  have  Jinned  againji  Heaven  $  tliat  is,  a- 
 gainft  God.  Of  the  fame  Import  is  that 
 Phrafe  in  the  New  Teftament,  the  King- 
 dom of  Heaven^  according  to  fome,  who 
 make  it  the  fame  as  the  Kingdom  of  God ; 
 and  right  enough  -,  compare  Mat.  xi.  1 1  • 
 and  Luke  vii.  28.  where  the  one  is  put  for 
 the  other.  So  the  Jewi/h  Doftors  fay, 
 *  Let  all  thy  Adions  be  done  in  the  Name 
 of  Heaven,  that  is,  God.*  This  is  brought 
 from  R.  Kimchi  upon  Pfal.  i.  ^  Whofo- 
 evcr  doth  the  Commandments,  his  Inten- 
 tion is  to  do  them  in  the  Name  of  Hea- 
 ven/ So,  Death  by  the  Hand  of  Heaven, 
 that  is,  God  :  namely,  fudden  Dcath,which 
 God  immediately  inflidls.  A  like  Exam- 
 ple is  brought  from  AriJiophaneSy  —  By 
 Heaven  I  that  is,  by  the  Gods  :  And  from 
 the  Latin  Poet,  a  River  favoured  by  Hea- 
 ven, that  is,  by  God.  B.  r2^  Singular ^ 
 a  Name.  Plur.  Names. — 2dly,  izo^j^  and 
 Cfii^n  is  taken  for  God,  Gen.  x.  in  the  J«f- 
 rufalem  Targum'^d.nd  Pfah  lii.  in  Midras 
 
 '    -—and 
 
Sine    Principio.  i  -  n 
 
 a^d  in  Araiic  at^i^  Ifme,  Name,  and  ^:z'^ 
 Deity,  in  A6t.  — and  OK^^n  Heavens 'is 
 •frequently  in  their  t)ivinlty  Books  taken 
 for  the  Deity.    Hence  D^^!:^:::^^  Celeftial, 
 Heavenly,  in  Commentaries,   &c.     B.  C 
 2440.    n'D^  Heaven — by  Metonymy,  God, 
 becaufe  Heaven  is  properly  the  Habitation 
 of  God.    With  the   Talmudijis  this  is  a 
 common  Phrafe,    D^^ti^   D^^   ^DH,   every 
 Thing  to  the  Name  of  Heaven.— In  Me- 
 drajl  Kphekth,   Chap.  v.  ver.  6.    He  that 
 comes  to  vifit  a  fick  Perfon,  faith— The 
 Heavens  have  Mercy  on  thee. — In  Pirke 
 Abhojh,   Chap.  iv.  —  Every  Congregation 
 meeting  upon  Account  of  Heaven.— The 
 Fear  of  thy  Mafter,  as  the  Fear  of  Hea- 
 ven.—  In  the  Book  of  daily  Prayer  —  Let 
 a  Man  always  fear  Heaven.— P/V/J^  Ab- 
 hrjth.  Chap.  V.' — Every  Contention  that  is 
 made  on  the  Account  of  Heaven,  &c, — 
 They  fv/are  by  Heaven  : — There  is  an 
 Example  of  this  Manner  of  fpeoking  in 
 MedraJJj  Kohekth,  Chap.  i.  8.—^^  Heaven. 
 —•So  in  Berachcth,  Fol.  Iv.  Chap.  2.**"" 
 
 Befides  the  double  Ufe  or  ilpplication 
 of  the  Word  Names,  what  the  Heathens 
 call  Aleiin,  frequently  repeated  by  the 
 Prophets  at  firft,  God,  Gen,  i.  i.  calls 
 XycV  Names ;  the  Word  Name  or  Names, 
 without   Diftindtion,    muft   not   only   bd 
 
 Vol.  III.  I  i  Vreat 
 
19^         MO  SESV™ 
 
 great  and  famous,  but  common  to  any  Pcr- 
 fon  or  Thing,  which  as  Gen,  vi.  4.  Numb. 
 xvi.  2.  Men  of  Name ^  i  Chroi,  v.  24.    xii^ 
 30.  Men  of  Names,  Job  xxx.  8.  Sons  of  Ig^ 
 ncminy.     So  when  apply*d  to  a  Perfon,  it 
 is  one  of  Power,  Fame,  or  &€,  when  to 
 a  Ruler,  one  of  high  Dignity  5  when  ta 
 Things  without  Life,  it  muft  be  to  Things 
 which  by  fome  Condition  or  Action,  be 
 it  by  Mechanifm,,  or  however,  had  been, 
 or  were  to  be  great  or  famous  ^  and  if  ap- 
 ply'd  to  Things  without  Life,  which  were 
 appointed  Rulers,  it  muft  be  to  fuch  Rulers 
 as  had  been,  or  fhould  be  great  or  famous. 
 This  is  expreffive  of  the  three  Conditions 
 of  the  Matter  in  the  Heavens  ;  but  this 
 does  not  exprefs  what  the  Heathens  did^ 
 or  intended  to  do,  by  Alcim,  that  thefe 
 three  were  of  an  EiTence-exifting,  or  had 
 the  Power  in  them.     When  the  Word 
 Name  or  Names  was  apply'd  properly  to 
 any  Thing,   it  was  to  exprefs  what  the  • 
 Thing  or  Things  was,;  or  was  to  be  ;  and 
 fo  to  raife  an  Idea  by  a  Word  which  had 
 been,  or  fhould  be  apply'd  to  other  Things ; 
 and  if  the  Heavens  could  fpeak,  they  would 
 fay,    we   are   one   Species   of   Subftance,; 
 and  reprefent  one  Eifence  ^  we  are  three 
 Names,  and  reprefent  three  Perfons ;  we 
 three  are  the  Caufe  of  the  Adions  of  each, 
 
 which 
 
Sine   Prmcipio.  igg 
 
 which  one  of  us  could  not  be  of  itfelf  ^ 
 we  each  perform  different  Parts,  yet  do 
 every  ad:  jointly ;  fo  do  they,  and  each 
 Name  ads  the  Part  refembling  that  of  his 
 Principal.  All  Things  in  our  Syftem  ap- 
 parently are  fupported  by  us  5  all  Things 
 in  their  Syftem  are  imperceptibly  and  invi- 
 fibly  fupported  by  them  -,  and  we,  and  all 
 Things  under  us>  are  fupported  by,  and 
 obey  them ;  and  tho'  we  rcprefent  them, 
 yet  we  are  an  Example  of  Obedience  to 
 you. 
 
 As  the  Heathens  reprefented  the  Sub- 
 ftance^  Motions,  Powers,  and  Trinity  of 
 the  Heavens,  which  rule  and  govern  all 
 material  Things  here,    by  Fire   about  a 
 Head,  and  by  Rays  of  Light  going  out- 
 ward from,  and  by  Rays  of  Spirit,  return- 
 ing inward  to  it,  the  Head,  which  they 
 called  Horns,  a  Crown,  ^c,  and  by  Words, 
 fuch  as  Fire  proceeding  out  of  its  Mouth, 
 from  its  Face  or  Prefence,  giving   Light, 
 being  encompafs'd  with  Spirit,  Clouds,  ^c, 
 or  circulating,  or  returning  them,  and  veft- 
 ed  their  earthly  Kings  with  this  Emblem, 
 to  exprefs  their  Power :  So  the  Scriptur-r 
 rcprefents  this  Effence-exifting,    and  en- 
 deavours to  convey  Ideas  of  it,  of  its  Pow- 
 er, of  the  Perfcns  in  it,  under  this  Emblem 
 of  the  Arch-type,  Pfal  xxiv.  10.   Jehovah 
 i  i  2  cj 
 
200         M  O  S  E  SV---^ 
 
 ofHoJls  he  is  King  nn:3n  of  Glory.  Aftc^ 
 thefe  Emblems,  ufed  by  the  Heathens,  had 
 been  twice  mentioned  in  the  four  Verfes 
 before,  Ifn,  xxviii.  i.  Wo  to  the  Crown 
 ty\^^  of  Lcftinefs  (an  high  Attribute  God 
 ufes,  nay,  fwearsby)  F<?r.  3,  4,  5»  In  that 
 Dayjhall  Jehovah  of  the  Hojh  be  nntOvS  a 
 Crown  oy  of  Glory  ;  and  rs'^'^tl^^h  cl  Diadem 
 XVy^^rs  of  Light  unto  the  Refdue  of  his  Peo- 
 ple. Ezek.  xxiii.  42.  Sabasansyrc;j^  the 
 Wildernefs  whith  put — a  Crown  of  Glory 
 on  their  Heads,  Ezek.  vii.  20.  As  for  the 
 Beauty  of  his  Ornaments  he  appointed  it 
 ^IXJlb  for  Loftinefs  ;  hut  they  made  the 
 Images  of  their  Ahominatiojis^  of  their  de- 
 tefahle  I'hings  therein^  therefore^  &c.  Ifa. 
 Ix.  I .  Arife^  be  enlightened ;  for  thy  Light 
 is  come  ;  and  *11^D  the  Glory  Jehovah  is 
 rifen  upon  thee,  ver.  9.  T^o  the  Name  Jeho- 
 vah of  my  Aleim,  ccen  to  the  Holy  Name  of 
 Ifrael,  jor  "^n^^D  he  is  thy  Light, 
 
 But  to  come  to  the  particular  Names, 
 Fire  lignifies  a  Subflance  whofe  Parts  w^ith 
 thofe  of  Light  and  Spirit,  included  and 
 including,  exiil  in  Ad:ion,  endowed  with 
 Power  to  adt  upon  other  Subftances  j  Light 
 is  of  the  fame  Subjftance,  which  recedes 
 from,  and  the  Spirit  is  of  the  fame  Sub- 
 ftance  with  both,  which  accedes  to  the 
 Fire.     One  Name  for  that  of  Fire  at   the 
 
 Orb 
 
Sine  Principid.  201 
 
 Orb  of  the  Sun,  was  ]nn  fometimes  Dnn 
 Greek  Kup©^^  explained  in  Mofes's  Princi- 
 fia^  Part  II.  p.  393.  to  which  they  had 
 Temples,  and  paid  diftindt  Services,  as  to 
 aPerfon.  So  Numb,  xxv.  4.  And  ]nn 
 the  Heat  ^^  of  the  fiery  Vifage  (the  Part 
 where  the  Spirit  comes  in,  and  the  Halitus 
 goes  forth)  of  the  Efjence-extfiing  Jhall  be 
 "turned  away  from  llrael,  &  al.  So  ^  is 
 alfo  a  Subllantive,  Ffal,  xcv.  11.  Unto 
 "whom  Ifware  by  my  Wrath,  So  to  Man, 
 Trov,  xxii.  24.  Make  no.  Fri^ndjhip  with 
 *1K  bv^  nt^  an  angry  Man  ^  and  with  r\^ 
 mDH  fii^^K  afiu'ious  Man  thou  Jloalt  7iot  go, 
 Jer.  xliv.  6.  My  '>rs'i2T\  Fury  and  ♦iDK  mint 
 Anger  was  poured  out  •  ufed  as  nOH  Nah. 
 i.  2.  D*3^?  1*1^  Slow  to  Anger ^  and  with 
 p*Hl  Ver.  6.  Who  can  abide  the  Fierceyiejs 
 liDK  of  his  Anger,  So  ^£)X  the  Circulator, 
 whence  the  /Egyptian  Apis,  But  the  chief 
 Name  for  this  was  nrjJlljexplained  ixiMofes"^ 
 Principia^  Part  11.  p.  385.  Gf  feq,  to 
 which  they  paid  Services,  as  above.  So 
 Nah,  i.  2.  mri^  Dp:  n^ton  bj^m  theEflencc- 
 ^xifling,  the  Chammah^  the  Perfon  in  the 
 Eflence-exifting  which  Chaynrnah  reprc- 
 fents  in  the  Names^  as  I  have  faid  above. 
 Thefe  are  no  Adjediives,  but  proper  Names 
 which  diftingui'fli  the  Perfonality  of  the 
 Matter  of  the  Heavens.  That  Chammab 
 lis  i^ 
 
20  2         xVIO  S  E  SW" 
 
 h  the  Fire  at  the  Orb  of  the  Sun,  I  have 
 fhewed  as    faid   p.  385.    &  feq.  and  Dp^ 
 is   a  high  Attribute,    applicable  either  to 
 the  Fire  by  Light,  or  to  the  Spirit.     Jer. 
 li-  1 1 .  For  it  is  the  Veiigeance  of  Jehovah^ 
 the  Reve?ige   of  kis  Temple.     And    the  At- 
 tribute is  explained  by  the  Manner  of  their 
 Adion.     PfaL  xciv.  i.   b^  O  Irradiator, 
 nitDp^  the  Avengers,  Jehovah  \  Irradiator, 
 the  Avengers  TI^^T\fhi?ie  forth.     The  joint 
 Adlion    and  Manner   of  Motion  of  Fire 
 by  Light,  and  of  the  Spirit,    is  explained 
 in  Mofes's  Pri?jcipia,   Part  IL  p.  370.     So 
 Nah.  i.  6.  IDDH  His  Avger   (S.   Fury)  is 
 poured  out  like  J^K  Fire.     \  have  fliewed 
 that  Chammah  was  Vv^orfliipped  both  by  the 
 deferting  Jews  and  Heathens,  by  the  Name 
 JtDH  iw^Ihid.  p.    387.  The  Hcathejis  knew 
 this  to  be  the  Subflance  of  the  Names,   of 
 the  Heavens  the  Air,  and  called   this  Fire 
 the  Father,  as  cited  Ibid.  p.  388.   Kirch, 
 Cbed.  ^,    17.    ''    Zurafier,    a  living   Star, 
 the  Sun,  a  living  Fire.    p.    208.    Which 
 Zi^r^;^?/?^^  treating  of  in  a  myftic  Way,  faith, 
 that  all  Things  are  produced  and  begotten 
 by  Fire  alone.  5.  T.  t,  i.  c.  838.  Cic.  The 
 Power  oi  Procreation  and  the  Caufe  of  Ge- 
 neration is  in  the  Fire.     Tojl.  upon   Exod. 
 Fol  I.  p.  296.  upon  this  Account  the  Phi- 
 k:fop!:ier  calls  the   Sun  the  Father  of  Men 
 L.  and 
 
Sine   Pri?2cipio.  203 
 
 and  Gods ,  as  appears   in  the   fecond  Book 
 of  the  Soul,"  *  Though  -)1KD  mentioned 
 in  Mofes's  Priucipia,  Part  II.   p.  431.  be 
 not  ftridtly  confined  to  Fire,  bccaufe  any 
 thing  which   refledts  Light,    is  an  Inftru- 
 ment  to  give  Light  alfo  ;  yet  in  the  firft  or 
 chief  Senfe,  Fire  is  the  Inilrument  of  giv- 
 ing Light,  and  in  that  Senfe,  Oil  was  firfl 
 for  ■\^^^t2  the  Fire,  though  the  Fire  was  to 
 give  Light,  as  £aW.  xxxv.  14.  —  A?idOil 
 'y\^&>  V.  to  feed  the  Fire,     So  the  Candle- 
 dick,   &c.    So  the  ElTence-exifting  raifed 
 the  Idea  of  the  firft  Perfon  from  the  Em- 
 blem, by  this  Word  c,f  the  Fire  at  the  Orb 
 of  the  Sun,  in  the  Family  of  Abraham^  as 
 it  did  in  all  other  Families  ;  "ciz,   in  PfaL 
 xc.  which  they  make — a  Prayer  of  Mofes-— 
 or  a  Prayer  being  a   Pfalm  of  Mofes  — 
 but  I  think  ntt^;-)b  will  not  warrant  either  ; 
 it  may  be  to  the  \Kc  of  Mofes,  but  I  rather 
 think  it  is  the  Words  of  Mofes^  writ  by 
 fome  later  Prophet  3  yet,  however,  Mcfes's 
 Word  is  ufed  there  *^1KD^,  and  the  Things 
 which  interpofe,  as  Clouds  or  Veils  before 
 the  Face  or  Faces,  as  all  the  World  re- 
 prefenied   the  Fire  at  the   Sun,  as  Fer,  8. 
 I  i.  4  Thou 
 
 *  Hence  ti/^^.  ^  M^"  perhaps  is  derived  from  ^t^ 
 Fir?,  n-i  ^2'*^*  ^  "^^^oman,  tl^.e  fame  Root,  r.nd  un(ic> 
 the  Inmc  Idea*. 
 
-2G4  MO  S  E  SV — 
 
 ^hcti  hafl  fet  our  Ltiquities   before  tkee^  our 
 fecret  Sins  in  the  Light  of  thy  Faces,   plur. 
 For  the  Reprefentation  was  from  Paradife 
 downward,    always  with  three  Faces,  be- 
 fides  the  Face  of  Man.     In  this  Senfe  of 
 Diffindlion,  PJal.  Ixxiv.    i6.  Thou  prepa- 
 reft    niK/t3  the  Fire,  a77d   t^Dt^  the  Light. 
 This  Name^  this  Part  oi  the  Heavens,  was 
 not  only  looked  upon  unapproachable,  but 
 terrible,  dreadful;  and  had  not  only  this 
 Attribute  of  xA^venger  for  all  Crimes,  but 
 many  others ;  As  God  the  Father  by  thefe 
 Words  conveys  Ideas  of  himfelf  to  Offen- 
 ders who  have  not  repented  or  accepted  of 
 the  Covenant,  or  arc   not  reconciled.     All 
 Authors    have  aimed  at   this,    fo  Glajjius 
 i  177:  '^  God  is  principally  called  Fire  up-  , 
 on  Account  of  his  Anger  againftSin,  which 
 confumcs  miferable  Men,  againft  whom  it 
 is  kindled,  as  Fire  doth  Stubble-  V)eut,  iv. 
 24.  chap,   xxxii.    22.     \fa>  x.    17.    chap. 
 ixvi.    \c^^   16.     Ezeh  xxi-  31.  ©V.    The 
 mofl  remarkable Dcfcription  of  this'is,  Vfal, 
 ^iviii.  9.  Where  there  is  a  lovely  Pidnre 
 oftlie  external  Marks  of  the  divine  Anger 
 drawn  in  Fire  and  Smoke,  in  Thundcrings 
 and  Lightnings."     In  renewing  that  my- 
 ficrious  Covenant,  or  confirming  the  Pro- 
 mile  tliat  the  Ifllie   of  ylbraham  and  the 
 Son  in  Jehcrnh^  fhould  be    one  Perfon  : 
 
 The 
 
Sine   P"ri?2Cipio:  205 
 
 The  Fatlier  is  alfo  reprefcnted  by  the 
 Word  t^'X  Fire,  Gen,  xv.  7.  /  the 
 EfTence-exifting  —  and  he  f aid  unto  him^ 
 Take  me  an  Heifer  of  three  Tears  old,  and 
 a  She-Goat  of  three  Tears  old,  ajid  a  Ra?n 
 of  three  Tears  old,  and  a  Turtle  Dove,  and 
 7t1Jl  a  young  Eagle.  *  And  he  took  unto  hi^n 
 all  theje,  and  divided  them,  &c. — and  be- 
 hold  mjn  ci  Furnace  ;sr:/  of  Smoak,  and 
 n*£)^  a  Lamp  ^'^  of  Fire  (^the  three  Con- 
 ditions of  Fire  from  Fuel)  that  pajfed  be- 
 tween thofe  Pieces.  In  that  fame  Day  Je- 
 hovah made  a  Covenant,  D^IHJ^  HK  J^for 
 Fear  of  fpeaking  Truth,  or  in  a  proper 
 Manner  emblematically,  where  "iiiV  is 
 joined  with  Jehovah,  they  have  conftrued 
 it  with,-  and  fo  ufed  it  with  other  Words : 
 it  has  no  relation  to  Difllndlion  of  Cafes, 
 but  is  Subftance,  Ejjhice,  very  or  &c.  and 
 here)  with  the  Subjiance  5/"  Abraham,  Gen. 
 xix.  24. — Brimfcne  and  Fire  nNV::  from 
 the  very  Jehovah  ;,*::  from  ^:^::^^^  the 
 Names.  Exod.  iii.  2.  and  HIH*  ^N^^Q  the 
 Sent  Jehovah  appeared  vb{<  unto  him  (up- 
 on him)  in  the  midft  of  Fire  in  a  BuJJ: — 
 and  when  Jehovah /zit'.  Deut.  xxxiii.  16. 
 a?7d  with  the  good  Will  of  ^::)t!;  thofe  who 
 dwelt  in  the  Bujh.  Lev.  xvi.  13.  The  Fire 
 fl^all  ever  be  burning  upon  the  Altar  -,  it 
 Jl:all  never  go  cut.     ix.  24.    Ajid  the  Fire 
 
 came 
 
2o6         xM  O  S  E  SV--^ 
 
 came  out  from  the  Face  of  Jehovah,  atii 
 conf limed  upon  the  Altar  the  Burnt-Offering. 
 Deut.  iv.  24.  ix.  3.  Fcr  Jehoyah  (the  Ef- 
 fencc-exifting)  of  thy  Aleim,  n^DK  ^^ 
 the  confuming  Fire  :  He  is  b^  the  Irradia- 
 tor ^yp  jealous.  :^viii.  16.  Neither  let  me 
 fee  this  great  Fire  any  more^  that  I  die  not ; 
 and  ]chov:ih /aid  unto  me^  they  have  don^ 
 'well  in  what  they  havefpoken.  Iwill  raife 
 them  up  the  Prophet  frorn  among  their  Bre- 
 thren, like  thee,  2  Sam.  xxi.  9.  There  went 
 tip  a  Sjnoak  out  of  his  Nofrils^  and  the 
 Fire  out  of  his  Mouth  cmfmned\  Coals  were 
 kindled  by  it.  And  12.  He  placed  Dar li- 
 ne fs  round  about  hi?n  -,  bis  Coverifigs  dark 
 Waters  with  denfe  Grains  of  the  Mthers. 
 Through  the  BrightJiefs  before  him  were 
 Coals  of  Fire  kindled,  Jehovah  thundered 
 from  the  Na?nes^  and  the  Mofi  High  uttered 
 his  Voice,  i  Kings  xviii.  24.  And  he  f^ll 
 be  of  the  Aleim,  who  H^V  anfwers  in  Fire  y 
 hejhall  be  of  the  Aleim.  Ver.  38.  And 
 ninr  u^^  the  Fire  Jehovah  fell,  and  con- 
 fumed,  2  Chron.  vii.  i.  The  Fire  came 
 down  from  the  Names,  and  confumed  the 
 Burnt -Offering,  and  the  Sacrifices,  &c. 
 Ver.  3 .  And  when  all  the  Children  of  Ifrael 
 faw  the  Fire  defend,  and  the  Glory  Jeho- 
 vah upon  the  Houfe,  they  bowed  theinfehes 
 with  their  Faces  to  the  Ground  upon  the 
 
 Paveme?it^ 
 
Sine    Fri?icipio.  207 
 
 Pavement,  and  wor Popped.  Pfal.  1.  i.    All 
 the  Aleim    Jehovah  hath  fpoken —  out  of 
 Zion,  the  Ferfeclion  of  Beauty\  have  the 
 Aleim  irradiated :  Fire  Jhall  de'uour  before 
 fjim  ',  and  around  about  him  fl^all  it  be  very 
 tempejluous.      Pfal.  xcvii.   i.    Jehovah   is 
 King,  —  Clouds  and  Darknefs  are  rowtd  a- 
 hotit  him  ;  Rigbteoufnefs  and  fudg7nent  are 
 the  Machine  his  Throne,     Fire  goeth  before 
 hi?n  3  and  aevours  his  Efiemies  round  about i 
 His  Lightnings  enlighten  the  World.     Ifa. 
 Ixvi.  15.  For  behold,  ]cho\2\\JJ:all  come  in 
 Fire  3  a?id  vnnD'1/t:  his  Chariots  be  like  a 
 Whirhvind,  to  render  in  H/tDH  Fury  his  ^l*;z- 
 ger^  and  his  Rebukes  in  Flames  of  Fire  : 
 for  in  Fire  will  ]thov2ih.  judge.    Lam.  ii.  3. 
 A7id  has  burnt  up  Jacob,  as  Fire  famijig 
 confumeth  round  about, — He  has  poured  out 
 ID-t^n  his  Fury  like  Fire. 
 
 The  fecond  Na7ne  in  the  Heavens,  or 
 Names,  was  Wiltt^  the  Name  with  llefpcdl 
 to  r\T\  the  Spirit,  receding,  with  Refped: 
 to  {\^^r\  the  Fire,  proceeding,  whofe  Ufage 
 is  proved  in  Mofcs\  Princtpia,  Part  II.  p. 
 466.  Gf  al  In  Z.  P.  Lexicon  in  ^to.  I  think 
 it  is  conftrued  Filius.  And  in  the  Reign  of 
 H.  VIII.  it  appears  by  Erafmus's  Expofj- 
 tion  cf  the  Creed,  p.  34.  that  the  Englifh  for 
 &7,  which  we  write  Sun,  was  then  writ 
 Sonne.     Plal.  xix.    1,   S^::^   the  Names 
 
 declare 
 
2o8  MOSESV— - 
 
 declare  the  Glory  of  God —  in  thee  has  hefet. 
 
 a  Tabernacle  ^"O^b  for   the  Lights  Num. 
 
 xxiv.  7.  T^here  (hall  come  a  Star  out  ^' Jacob, 
 
 Vid.  Glaffius,  p.  1176.  So  Rev,  xxii.  lb! T 
 
 am —  the  bright  and  Morning  Star^  v.  lb. 
 
 Glaffius,  p.    1 177.  2  Sam.  xxiii.   4.  Like 
 
 the  Morning  Light fiall  he  arife^  like  ti^}^^ 
 
 the  Sun.  Pfal.  Ixxii.   i.  O  A\t\my  give  the 
 
 King  thy  judgments  and  thy  Rigbteoufnefs 
 
 nnto  the  King's  Son,  he  ft: a II  judge  —  they 
 
 fhallfear  thee  DV  w/V/6  the  s^^'::ti^  Sun. —  ver. 
 
 1 7.  His  Na?7ie  jhall  endure  for  ever^  ^^|)^ 
 
 Wi2ti^  in  the  face  of  the  Sim  Jhall  his  Na7ne 
 
 'j^lj*  become  Son,    and  Men  fhall  be  bleffed  in 
 
 him,  Pial.  ixxxiv.  12.  For  Jehovah  Aleim 
 
 is  a  t^DSt^  Sun  and  p*:>  Shield,  Ixxxix.  19. 
 
 For  in  Jehovah  is  our  Shield,  and  in  the  Holy 
 
 One  ^'Ifrael  our  King,  Prov.  iv.  9.  with  a 
 
 Crown   of  Glory  jldall  he  endow  thee,  Eccl. 
 
 vi.   5.  Moreover  he  has  ?jot  feen  the  Sun, 
 
 Cant.  i.  6.    For  the  tVJ2t^  has  looked  upon  me. 
 
 Ifai.  XXX.  26.    Like  the  Light  T\}2T\riof  the 
 
 ^iclar  Fire,  a?jdthe  Light  of  ^  the  Sun  fhall  be 
 
 fevenfold,      Ifai.  Ix.    19.    ]c\\ovd\\  fiall  be 
 
 imto  thee  an  everlafling  Light—  thy  Sun 
 
 fl:all  no  more  go  do^vn —  for  JehovahyZ?^/// 
 
 be  unto  thee  an  everlafting  Light,  Mai.  iv. 
 
 2.    On  you  that  fear  my  Name  fljall  arife 
 
 the  Sun  npTi  of  Right eoufnefs  with   KDIO 
 
 healing  in  his  Wings,  and  ye  flmll  grow  and 
 
 thrive 
 
Shie    Prmcipio.  2o9 
 
 •thrive  like  fatted  Cattle.  "  Coc.  {^5*^  nsn^ 
 Jer.  viii.    15.    Mai.  iii.  20,  (jr  iv.  2.  T/><f 
 aS^^;z    o/'  Right eoiijhefs    in    whofe  JVirigs  is 
 Healings  i.  e.  ^whofe  Rays  enliven  and  heal'" 
 Wifdom  V.  6.   And  the  Light  ofRighteouf" 
 nefs  hath  not  Jhiried  upon  us.    Under  the 
 more  common  Name'^^^  Light,  ''  Coc.  p. 
 17.  Dmt^.  It  is  the  conftant  Cujtom  of  Scrip- 
 ture- to  give  the  Name  of  the  Thing  fgni- 
 fed  to  the  Sign,   Ibid.  977.  D^tDn —  Light 
 and PerfeBion,  i.e.  the  Figure  and  Sign  of 
 the  Light  and  PerfeBion  which  was  to  be 
 in  the  real  Priejir    Pfal.  iv.    7.  Lift  up 
 .  the  Light  of  thy  Coiuitenance  upon  us,  Je- 
 hovah, xxvii.  I.    Jehovah  /;  my  Light  arid 
 Salvation,  xxxi.    17.     Make  thy   Face   to 
 Jlnne  upon  thy  Servant,    xxxvi.  10.    With 
 thee  is  the  Fountain  of  Lijes,  and  in  thy 
 Light  fhall  we  fee   Light.  Ifa.  ii.  5.    Let 
 us  walk  in   the  Light  of  Jehovah,  ix.  2. 
 Have  fe en  the  great  Light-—  on  them,  has 
 '  the  Light  Jlnned.  x.  17.  And  the  Light  of 
 Ifrael  Jhall  be  Fire  (to  the  Fire)  &c.  Ibid, 
 xlvii.   6.    /  will  give  thee  for  a  Purifier 
 of  the  People  ;  for  a  Light  of  the  Gentiles ; 
 to  open  the  blind  Eyes,  to  bring  out  the  Pri- 
 foners  from  the  Prifon  ;   them  that  fit  in 
 Darknefs  cut  of  the  Prijon-hcufe.   I  am  Je- 
 hovah ;  that  is  my  Name.    xlix.  /  willgivt^ 
 
 the: 
 
2i6  MO  SESV--- 
 
 thee  -)1KV  for  a  Light  to  the  Gentiles  thai, 
 thou  mayji  he  my  Salvation  unto  the ,  End 
 of  the  Earth,  This  Word  is  ufed  againft 
 thofe  who  carried  this  Trinity  no  further 
 thaii  the  Emblem.  Ifa.  1.  ii.  Walk  in 
 *11K  the  Light  of  your  Fire.  In  the  former " 
 Senfe,  Ifa.  li.  4.  /  will  make  my  Judgment 
 to  reft  for  the  Light  of  the  People,  Iviii,  8. 
 Then  Jhall  thy  Light  break  forth  as  in  the 
 Morning,  Ixi.  i.  Arife,  be  enlightned  for 
 thy  Light  is  come^  and  the  Glory  Jehovah 
 is  rifen  upon  thee-—  Jehovah  ftoall  arife  up- 
 en  thee  and  his  Glory  ft:all  be  fcen  upon 
 thee.  And  the  Gentiles  ft:all  ccme  to  thy^ 
 Lights  and  Kings  to  the  Brightnefs  of  thy 
 rifijig,  —  Ver.  19.  The  Sun ftjall  be  no  more 
 -n^^7  the  Light  to  thee  by  Day,  —  but  Je- 
 hov3.h  f:all  be  to  thee  an  everlafting  Light ; 
 and  thy  Aleim  thy  Glory,  Ixii.  2.  Till 
 Right  eoufnefs  go  forth  as  J3?yghtnefs^  and  her 
 Salvation  burn  like  a  La?np,     Ezek.  vii. 
 
 7.  The  Morning  is  come  upon  thee,     Ver.  ■ 
 10.  The  Morning  is  gone.    Plof.  vi.  5.  And 
 thy  fudgments  the  Light  go  forth,  Mic.  vii; 
 
 8.  Jehovah  is  my  Light. —  Ver.  9.  He 
 will  bring  me  forth  into  the  Light ^  Ifkall 
 fee  his  Righteoufnefs,  Hab.  iii.  3.  mb^^ 
 The  Perfon  on  whom  the  Curfe  is  ft:iall  come 
 frc;72  Teman;  and  the  Holy  One  from  Mount 
 Paran.  Selah,    His  Glory  fall  cover  the 
 
 Heavens  ^ 
 
Si?te    Principio:  2 1  r 
 
 Heavens  ;  and  the  Ear^h  be  full  inbnn  (of 
 his  Irradiation).  Zach.  xiv.  6.  In  that  Day 
 there  Jhall  be  no  Lights  the  (Atoms  of)  Light 
 fiall  be  Jloj'kened —  at  Everiing  there  Jhall 
 be  Light.     Under  the  Word  nn^  Dan.  ii, 
 22.     The  Light   dwelleth   with  them.  So 
 Mat.    iv.  1 6.     The    People  which  fat  in 
 Darknefs  faw  great  Light  :   And  to  them 
 which  fat  in  the  Region    and  Shadow   of 
 Deathy  Light  isfprung  up.    Luke  ii-  32. 
 A  Light  to  lighten  the   Gentiles^  and  the 
 Glory    of  thy  People  Ifrael.       John  i-  4, 
 In    him    was    Life^     and    the  Life     was 
 the   Light  of   Men.     Ver-   9.    That  was 
 the  true  Light ^    which  lighteth  every    one 
 that  Cometh   i?ito  the  World.    Ibid.   iii.  19. 
 And  this  is  the  Condemnation  that  Light  is 
 come  into  the  Worlds    and  Men  loved  Dark- 
 nefs rather  than  Lights  becaufe  their  Deeds 
 were  evil.     Ibid.  viii.  12.     I  am  the  Light 
 of  the  World  :    He  that  followeth  ?re,  jhall 
 not  walk  in  Darknefs^   but  pall  have  the 
 
 Light  of  Life.     Ibid.  xii.  3  5,  36 Tct  a 
 
 little  while  is  the  Light  with  you,  walk 
 while  ye  have  the  Light.-—  While  ye  have 
 Light y  believe  in  the  Lights  that  ye  may  be 
 the  Children  of  the  Light.  Ad:3  xiii.  47. 
 I  have  fit  thee  to  be  a  Light  of  the  G  entile  s^ 
 that  thou  Jhouldejl  be  for  Salvation  unto 
 ty  End^of  the  Earth.  Rev   xxi.  21.    And 
 
 the 
 
SI  2         MOSESV— 
 
 the  City  had  no  need  of  the  Sun^  neither  of 
 the  Moon^  $o  (hine  in  it  :  For  the  Glory  of 
 cf  God  did  lighten  if,  and  the  Lamb  is  the 
 Light  thereof  And  the  Nations  of  them 
 which  are  faved,  Jhall  walk  in  the  Light 
 of  it.  Ibid.  xxii.  5.  And  there  (hall  be  no 
 Night  there ^  and  they  need  no  Candle,  nei- 
 ther Light  of  the  Sim  :  For  the  Lord  God 
 giveth  them  Light. 
 
 I  have  the  Misfortune  to  be  deprived  of 
 the  Judgment  of  all  modern  Writers^  by 
 that  unhappy  Miftake  of  the  Fire  at  the 
 Orb  of  the  Sun,  for  the  Shemcf\  Sol, 
 Light,  irradiating  or  proceeding.  I  ihall 
 offer  one,  as  it  ilapds  with  another  Mif- 
 take in  it,  becaufe  he  knew  not  what  Glo- 
 ry was,  and  leave  the  Reader  to  fet  it  right, 
 Glaffius  1 173.  ''  On  Account  of  the  De- 
 nomination of  Light,  which  is  attributed 
 to  God  by  reafon  of  his  Elfence  and 
 Majeftyj  the  Son  of  God  is  called  the 
 Brightnefs  or  Splendor  of  the  Glory  of 
 God,  Heb,  i.  3.  To  be  fliort,  the  Rea- 
 fon of  the  Appellation  is  primary,  and 
 fecondary.  Primary  with  refpedt  to  the 
 Celeftial  Father,  from  whom  he  /hone  forth 
 from  Eternity  by  an  ineffable  Generation, 
 as  Light  of  Light  (as  it  is  in  the  Nicene 
 Creed '3  )  for  Apaugafma  Brightnefs  is  a 
 Relucency,  Refplendency,   as  a  Ray,  and 
 
 fo 
 
Sine    Prhicipw. 
 
 1  i  ^ 
 
 fo  by  the  force  of  the  Prepofitioa  de- 
 clared his  eternal  Origin  from  the  l*\i- 
 ther.  The  Light  is  inlcparable  from  the 
 Sun  and  is  coeval  with  it.  In  like  Man- 
 ner the  Apaiigeima^  who  is  the  Son,  is  ne- 
 ver feparated  from  the  Father  of  Lights 
 (as  he  is  termed,  "Jam,  i.  i6.  and  is  co- 
 eternal  with  him.)  ^John  xiv.  lo.  Lyranus-, 
 The  Son  proceedeth  from  the  Father  as 
 Light  from  the  Sun ;  which  Light  is  coe* 
 val  with  the  Sun,  and  would  be  eternal, 
 if  the  Sun  was  eternal-  Wifdom,  chap. 
 vii.  ^5,  26,  27,  has  fomething  about  the 
 Divine  Wifdom  that  wonderfully  agrees 
 with  the  Words  of  the  Apoftle/*  S,hc  is 
 the  Breathy  or  Vapor  of  the  Fower  of  God, 
 and  pure  hifuence  or  S^tr  earn  flowing  from 
 the  Glory  of  the  Ahnighty  ;  therefore  can 
 710  defiled  'Jhing  fall  into  her.  For  f^e  is 
 the  Apaugafma,  Brightnefs  of  the  evcr^ 
 laflijig  Light  J  the  wifpotted  Mir  r  our  of  the 
 Powers  of  God,  and  the  Image  of  his  Good^ 
 fiefs,  &c/'  The  fecondary  Reafon  of  tlie 
 Appellation  is  with  rcfpctt  to  Men,  and 
 in  re{pe(ft  to  the  Manifeflation  which  the 
 Heavenly  Father  maketh  us  by  his  Son. 
 The  Light  of  the  Sun  is  fent  down  to  the 
 Earth  to  Cherifli,  vegetate  and  render  it 
 Fruitful.  Chri/l  the  Apatigafna,  the 
 Vol.  in.  K  k  BrightncU 
 
214         MOSESV- 
 
 Brightnefs  or  Ray  of  the  Glory  of  the  Fa- 
 ther is  fent  by  him  upon  Earth,  to  illu- 
 minate us,  makelis  live,  and  to  fave  us, 
 &c.  Caht7i  in  his  Comment,  h.  1.  contends 
 that  this  latter  Relation  is  only  to  be  con- 
 fidered  in  this  Phrafe,  but  he  is  Miftaken. 
 Thus  much  for  the  Word  Light,  which 
 denotes  abfolutely  and  in  itfelf  the  ElTence 
 and  Majefty  of  God.  But  God  is  alfo 
 called  the  Light,  and  the  Sun  by  reafon 
 of  his  Energy  and  Operation  among  Men, 
 Pfal.  xxvii.  I.  *^TheLo7'd  is  my  Lights* 
 that  is,  who  affords  the  true  and  falutary 
 Light  of  his  Spirit,  Grace,  and  Salvation  ^ 
 whence  prefently  is  fubjoined  by  way  of 
 Explanation  :  and  7ny  Salvation  and  the 
 Strength  of  my  Life^  &c/' 
 
 The  third  Name  in  the  Heavens  is  nn 
 Spirit^  which  proceeds  from  the  Fire  and 
 the  Light,  and  returns  through  the  Light 
 to  the  Fire.  That  this  is  ufed  for  that 
 Matter  of  the  Heavens,  is  fhewed  in  Mofes's 
 Principia,  Part  IL  p.  150.  et  feq,  this 
 Matter  is  called  the  Spirit  of  Jehovah^  &c. 
 Ifa.  xl.  7.  'The  Grafs  wither eth,  the  Flower 
 fadeth^  becaufe  the  Spirit  of  Jehovah  blow-^ 
 eth  upon  it.  Hof.  xiii.  15.  An  Eaft  Wijid 
 JJ:all  come  ;  the  Spirit  of  Jehovah  Jl^all 
 come   up  from  the  fVildernefs,     That  the 
 
 Heathens 
 
Sine     Pri?ictpio.  215 
 
 Heathens  alio  ufed  it  in  tlic  Trinity  of 
 their  Divinity,  I  have  fliewed  in  Mofes's 
 Frincipia,  Part  II.  p.  159.  ct  al  That 
 this  Word,  taken  from  the  Names,  is  con- 
 ftantly  appHed  to  the  third  Peribn  in  the 
 ElTence-exifting,  I  am  next  to  ilicw, 
 Gdv;.  vi.  3.  And  "Jehovah  f aid ^  ^Pin  ;;/y 
 Spirit  JJ:all  ?iot  ahvays  Jh'ive  with  Ma7i. 
 Numb.  xi.  29.  That  Jehovah  would  put 
 "his  Spirit  upon  them,  Judg.  iii.  10.  And 
 the  Spirit  of  Jehovah  was  upon  him,  vi. 
 34.  xi.  29.  xiii.  25.  xiv.  6,  &c,  i  Saip. 
 X.  6.  Afid  the  Spirit  of  Jehovah  will  come 
 upon  thee,  xvi.  13,  14.  2  Sam.  xxiii.  2. 
 The  Spirit  of  Jehovah  has  fpokcn  by  me, 
 1  Kings  xviii.  12.  The  Spirit  of  Jehovah 
 Jhall  carry  thee  whither  I  know  not.  Ibid, 
 xxii.  24.  Which  Way  went  the  Spirit  of 
 Jehovah  from  ?ne  to  fpeak  unto  thee  ?  2 
 Kings  ii.  16.  Perhaps  the  Spirit  of  Jeho- 
 vah may  have  taken  him  up,  and  drop>ped 
 him  on  one  of  the  Mountains,  Ifa.  xl.  13. 
 Who  has  direBed  the  Spirit  of  Jehovah. 
 xlviii.  16.  And  now  the  Lord  Jehovah  has 
 fent  me  and  his  Spirit,  Hx.  19.  The  Spirit 
 <f  Jehovah  Jhall  lift  up  a  Sta?idard  againft 
 him,  Ixi.  I .  The  Spirit  the  Lord  Jehovah 
 is  upon  me.  Ixiii.  14.  The  Spirit  Jehovah 
 caufcd  them  to  rejl.  So  Mat^  xii-  3  i .  But 
 K  k  2  the 
 
2i6         MOSESV™- 
 
 the  Blafphemy  againji  the  Holy  Ghoji  jhall 
 not  be  forgiven  unto  Men,  — But  "whofoever 
 fpeaketh  againji  the  Holy  Ghcji^  itfiall  not 
 be  forgiven  him-  So  Mark  iii.  28.  Luke 
 xii.  10.  So  Mat.  iii.  16.  Mark  i.  10.  Arid 
 the  Spirit  of  God  like  a  Dove  defcending 
 upon  him^  Luke  ii.  26.  And  it  was  re- 
 vealed  unto  him  by  the  Holy  Ghojl.  Ibid, 
 xii.  12.  For  the  Holy  Ghojl  JJoall  teach  you, 
 Mark  xiii.  i  i.  For  it  is  not  ye  that  f peaky 
 but  the  Holy  Ghoft.  2  Pet.  i.  21.  But  holy 
 Men  of  Godfpeak  as  they  were  moved  by 
 the  Holy  GhoJl.  John  iv.  24.  God  is  a 
 Spirit,  2  Cor.  iii.  8.  Ho%v  fl:all  7iot  the 
 rninijlration  of  the  Spirit  be  rather  glori- 
 ous'?—  Ver.  17.  Now  the  Lord  is  that 
 Spirit,  and  where  the  Spirit  of  the  Lord 
 is,  there  is  Liberty — Even  as  by  the  Spirit 
 of  the  Lord  (of  the  Lord  the  Spirit)  John 
 xiv.  16.  Another  Comfort et'- — the  Spirit  oj 
 Truth — Ver.  26.  The  Holy  Ghofl  whom  the 
 Father  will  fend  in  my  Name.  Ibid.  xv. 
 26.  But  when  the  Comforter  is  come,  whom 
 1  will  fend  unto  you  from  the  Father  even 
 the  Spirit  of  Truth  which  proceedeth  from 
 the  Father y  he  jhall  te/lify  of  jne.  Ads  v. 
 3 . — Lye  to  the  Holy  Ghojl  —  lyed  * —  unto 
 God.  V'"er.  9.  To  tempt  the  Spirit  of  the 
 Lord,     Ver.  32:   And  we  are  his  Witneffes 
 
 of 
 
Sine    Prvtcipio,  217 
 
 of  thefe  Things,  and  J'o  is  alfo  the  Holy 
 Qhoft,  Ibld.viii.  29.  Then  the  Spirit  faid 
 unto  Philip,  Ibid,  x:  9:  IVhik  Peter 
 thought  on  the  Vijion^  the  Spirit  faid  unto 
 him-.  Ibid:  xiii:  2: — And  the  Holy  Ghojl 
 faid — Ibid:  xv:  28:  For  it  fccmed  good  un^ 
 to  the  Holy  GhoJl.  Ibid.  xvi.  6.  And  were 
 forbidden  of  the  Holy  Ghojl.  Ibid,  xx.  28. 
 —The  Holy  Ghof  hath  jnade  you  Overfeers 
 to  feed  the  Church  of  God,  ^ivhich  he  hath 
 purchafed  with  his  owji  Blood.  Ibid,  xxviii. 
 25.  Well  [pake  the  Ploly  Ghoji  by  Efaias 
 the  Prophet,  Ephef.  iv.  ;^o.  And  grie^<:e 
 not  the  holy  Spirit  of  God,  whereby  ye  are 
 fealed  tmto  the  Day  of  Redemption.  1  Pet. 
 1.  12.  Which  the  Holy  Ghojl  fent  down  from 
 Heaven.  So  i  John  v.  7.  The  Father^  the 
 Word,  and  the  Holy  Ghojh  Rev.  ii.  7.  xi. 
 17.  iii.  6.  IVhat  the  Spirit  faith  to  the 
 Churches.  Mat.  xxviii.  19.  Go  ye  therefore 
 and  teach  all  Natio7is  ,  baptizing  them  in 
 the  Name  of  the  Father^  aiid  of  the  Son^  and 
 efthe  Holy  Ghojl . 
 
 As  the  Idea  of  the  Perfonality  or  Tri- 
 nity is  carried  through,  uudcT  the  Name 
 fchovah  the  Elience-exiftingjby  the  Names 
 of  Fire,  Light,  and  Spirit,  to  rcprefcnt  to 
 us,  tliat  tlic  three  Perfons  rcprcfented  by 
 thofe  three  Names,  are  each  of  tlie  Ef- 
 K  k  3  fence 
 
21 8        MOSESV-. 
 
 ence-exifting,  as  much  as  the  Fire  Light 
 Spirit  are  of  the  Effence,  or  Subftance  of 
 ^he  Heavens,  and  to  give  us  fome  Idea  of 
 %e  joint  Power,  and  feparate  A6lion5,  as 
 in  their  Proto-type  5  So  the  Idea  is  car- 
 ried through,  under  the  Name  ^K  Al  the 
 Irradiator,  for  one  of  the  Conditions  in 
 the  Circulator,  the  Heaven,  ufed  for  the 
 Effence  of  one  of  the  Perfons  in  fuch  Ac- 
 tion, as  that  Action  in  the  Heavens  con- 
 veys an  Idea  of  to  us,  but  more  fparingly, 
 becaufe  the  Diftindlion  is  not  fo  great. 
 Dent,  iv.  24.  The  devouring  Fire  he  is  a 
 jealous  h^  God.  Heb,  xii.  26.  For  cur  God 
 is  a  conjuming  Fire.  Pfal.  cxviii.  27.  h^ 
 God  is  Jehovah,  and  be  light eth  us.  Job 
 xxxiii.  4.  The  Spirit  of  h^  made  tne. 
 
 As  the  Idea  is  carried  through,  under 
 the  Name  "Jehovah^  which  exprefles  the 
 Effence,  fo  it  is  with  the  Akim^  and  the 
 three  Alei?n  are  diftinguiOied,  and  their 
 Parts  in  the  OEconomy,  are  alfo  diftin- 
 guifhed  by  the  aforefaid  three  Names,  Fire, 
 Light,  Spirit,  the  pretended  Aleirn  of  the 
 Heathens.  Deut,  iv.  24.  For  Jehovah  thj 
 Aleim,  the  conjuming  Fire^  he  Sec.  vcr.  33. 
 Did  ever  People  hear  the  Voice  of  the  A- 
 ]cim /peaking  out  of  the  midft  of  Fire. — Or 
 have  the  Aleim  efayed  to  go  and  take  them 
 
 a 
 
St/ie   Pri?icipio.  219 
 
 a  Nati 071  from  the  midji  of  another  'Natioji  ? 
 Ibid.  V.  24.  And  ye  J  aid,  behold  Jehovah 
 our  Aleim  has  fieu^ed  us  his  Glory,  and  his 
 Great nefs  ^  and  we  have  heard  his  Voice  out 
 of  the  midJi  of  Fire  :  We  have  feen  this 
 Day,  that  the  Aleim  do  talk  CDTt^  DN*  li'ith 
 (the  Subftance  of)  Man,  and  he  liveth.  ix. 
 3 .  Vndxrfland  therefore  this  Day  that  Je- 
 hovah thy  Aleim  he  who  goeth  out  hejorc 
 thee  is  a  confunimg  Fire,  2  Kings  I.  12. 
 and  the  Fire  of  the  Aleim  came  dowjifrom 
 tyi2i^T\  the  Names,  Job  i.  i6-  and  f aid, 
 the  Fire  of  the  Aleim  is  fallen  from  D^t:^^ 
 the  Names  and  hath  burnt  up,  6cc.  The  fe^- 
 cond  Name  in  the  Heaven,  or  Names,  was 
 Light,  Gfc.  Pial.  xxxvi.  8.  How  excellent 
 is  thy  loving  Kindncfs,  O  Aleim-— /ir  with 
 thee  is  the  Fountain  of  Life,  aiid  in  "^liK  thy 
 Light  we  fdall  fee  Light,  Ibid,  xliii.  i. 
 Judge  7neO  Aleim.— ^/ir  thou  art  the  Aleim 
 of  my  Strength^-r-Send forth  thy  Light.  Ifa. 
 xlix.  6.  And  my  hS^im  fldall  be  myjlrength, 
 aiid  hefaid  it  is  a  [mall  Thi?ig,  •JDVPTj/ir 
 thee  to  be  121 J^  ^  Servant  to  me  to  raife  up 
 the  Tribes  c/ "Jacob  and  to  re/lore  the  prcferv^ 
 ed  [thofethat  pcrfevere)  of  Ifrael:  I  will  alfo 
 make  thee  the  Light  of  the  Gentiles,  nvT^b 
 that  thou  mayfi  be  my  Salvation  unto  the  End 
 of  the  Earth.  As  \oyog  the  JVord  is  ufed 
 K  k  4  lor 
 
2  20  M  O  S  E  Ss- 
 
 for  Light  and  that  which  Light  reprefents^ 
 ydm  I  I .  In  the  Beginm?2g  ivas  the  Wordy 
 and  the  Word  was  with  God^  and  the  Word 
 was  God,  call'd  Light,  Ver.  5.  and  7.  i  Pet- 
 
 h  2^.  By  the  Word  of  God  which  Uveth  and 
 abidethfor  cver»  I  ihall  Ihew  they  are  fynoni- 
 mous.  2  Sam  xxiii.  2-  The  Spirit  of  Jeho- 
 vdhfpakc  by  me^  and  ID^D  his  Word  was  071 
 my  Tongue.    Pfal  cxlvii.  14.  — -He  fendeth 
 forth  iniDN*  bis  Word  p^  to  the  Earth : 
 1*1^1  "^  his  Word  *^11»  rwrneth  very  fwiftly. 
 He  giveth  Snow  like  Wool ,  he  fcattercth  the 
 hoar  Froji  like  Jlfes,     He  fendeth  his  Froji 
 like  Lu7nps  :  (in  great  Lumps  ,  the  Air  that 
 freezeth  comes  in  denfe  Grains)  who  can 
 ft  and  before  his  Cold  I  He  fendeth  out  his 
 Word  and  jneltcih  them  ;  his  Spirit  blcws^ 
 the  Waters  fiow.       i    Pet.    i.    25*       Bnt 
 the  Word   of  the  Lord  endureth  for  ever^ 
 and  this  is  the  Word  which  by  the  Gofpel  is 
 preached  unto  you»     Heb.  iv.  12.     For  the 
 Word  of  God — a72d  a  Difcerner  of  the 
 Thoughts  and  Intents  of  the  Heart. 
 
 The  third  Name  m  the  Heavens  or 
 Narnes^  was  Spi7-it.  This  Matter  is  calkd 
 the  Spirit  of  jlleim^  Gen.  i.  2.  Aiid  the 
 Spirit  of  the  Aleim  was  the  Inftrument  of 
 Impidfe  upon  the  Face  of  the  Waters,    Pfal, 
 
 cxh^iii= 
 
Sine    Pr'mcipio.  221 
 
 cxlvii.  12.  P7'mfe  thy  Alcim,  0  Sion.— 
 Ver.  1 8-  His  Spirit  blows y  the  ^^itersfow. 
 So  for  the  immaterial  Spirit,  Exod.  xxxi.  i . 
 Jehovah  y/>^/(v, — I  have  filled  him  ivith  the 
 Spirit  of  the  Alcim.  Ibid-  xxxv.  30.  Je- 
 hovah hath  called  by  Na??2e  Bezaleel — He 
 filled  him  with  the  Spirit  of  the  Aleim. 
 Numb.  xxiv.  2.  The  Spirit  of  the  Aleim 
 yi'as  upon  him,  i  Sam.  x.  6.  The  Spirit  of 
 the  Aleim  f:all  come  upon  thee^  Ver-  10. 
 Ibid.  xi.  16.  xix.  20.  And  the  Spirit  of 
 the  Aleim  was  upon  the  Mcffcngers  ^'Saul, 
 and  they  propheficd  alfo.  2  Chron.  xv.  i. 
 The  Spirit  of  the  Aleim  came  upon  Aza- 
 riah  the  Son  of  Qh^A, 
 
 But  to  fliorten,  I  fliall  only  mention  the 
 Words  of  the  Heathens  recorded,  and  the 
 Diftinftions  fome  of  them  made,  I  fup- 
 pofe,  betv/een  this  and  the  material  Spirit- 
 If  any  one  will  fuppofe  they  meant  the 
 material  Spirit,  I  v^ant  not  his  Opiiiion. 
 Gen,  xh.  38.  A?id  Ph^voah  faid  to  his  Ser- 
 vants, can  we  find  juch  an  07ie  as  this  is,  a 
 Man  in  whom  is  the  Spirit  of  the  Aleim. 
 Dan.  ii.  11.  The  Chaldeans  aifwered  — 
 there  is  none  other  can  fjcw  it  before  the 
 King,  except  the  Aleim,  whofe  Habitation 
 is  net  with   FleJJ:,     Ibid.  iv.   I.  /  Nebu- 
 
 chadnezzer 
 
22  2        MOSESV^.. 
 
 chadnezzar.—  ver,  6.  and  i^.for  the  Sph 
 rit  of  the  Holy  Aleim  is  in  thee. 
 
 In  the  Reprefentation  of  the  Deftruc- 
 tion  of  the  People  of  Jeriijalem^  Ezek.  v,. 
 where  the  People  are  reprefcnted  by  the 
 Hair  of  his  Head  and  Beard,  which  was 
 to  be  divided  into  three  Parts,  and  the  A- 
 leim  reprefented  as  above,  in  an  extraor- 
 dinary Manner :  Not  only  the  firft  Perfon 
 named  Fire,  but  each  of  the  Aleim^  and 
 the  Light  firft,  under  the  Names  of  *n5^ 
 Light,  T\T\  Spirit,  and  ti^K  Fii'e,  are,  as  far 
 as  Words  can  give  an  Idea,  each  feparate-, 
 ly  concerned  in  the  Deftrud:ion  of  a  third 
 Part. 
 
 As  I  have  taken  Jehovah  to  be  a  Name 
 of  Diftindiion  from  fome  other  Effence, 
 to  which  fome  Attributes  had  been  given, 
 and  as  the  Scripture  fixes  the  Time,  Gen, 
 iv.  26.  T^ben  began  Men  to  invoke  by  the 
 Name  Jehovah,  which  implies,  that  there 
 was  fome  other  Name  invoked,  and  that 
 this  Word  was  like  a  new  Article  in  a 
 Creed,  ufed  in  Diftindion  or  Oppofition 
 to  that  invoked,  which,  as  I  have  (hewed, 
 was  this  Type,  (or  there  had  been  a  Dif- 
 continuance.)  So  the  Idea  of  the  Effence- 
 exifting,  and  of  the  Perfoiiality  or  Trinity 
 
 ia 
 
Sine    PrijicipiG.  223 
 
 in  It,  IS  conveyed  by  this  framed  and  con- 
 ftitutcd  Idea  oF  tlie  Matter  of  tlic  Names ^ 
 and  by  the  Na;;ics  or  Trinity  of  Fire, 
 Light,  and  Spirit  in  it,  and  cannot  be 
 conveyed  by  any  other  natural  Thing  or 
 Things,  nor  by  Words  or  Numbers,  ufed, 
 as  we  term  it,  grammatically,  or  nume- 
 rically, for  other  Things.  For  though  the 
 Perfonality  be  diftinguiihed  in  Ideas  taken 
 from  this  by  Numbers,  and  by  Names, 
 yet  the  Unity  in  this  is  prcferved,  as  it 
 cannot  be  fo  in  any  other  natural  Things, 
 the  Manner  of  the  Exiftence  of,  or  Words 
 or  Names  ufed  for  fuch  other  Things,  will 
 not  comport,  fo  as  to  give  the  fame  Idea. 
 Indeed,  as  the  Heathens  made  Anima  the 
 Soul  an  Image  of  their  Aleim^  and  of, 
 or  near  a-kin  to  their  divine  Effence,  and 
 gave  it  a  Power  of  moving  itfelf,  G*r,  fo 
 they  attributed  a  Trinity  to  each.  Macro- 
 bius  in  Sonu  Scip,  lib,  i.  p.  59.  "  Plato 
 faid  the  Soul  'was  a  felf-moving  Eflencc — 
 Epicurus  that  it  was  a  mixt  Species  of  Fire, 
 and  Air  and  Spirit."  But  though  the  Ex« 
 iflence  of  the  Soul  be  offered  by  God  to  e- 
 vcry  Man  as  an  Evidence  of  the  Exiftcncc 
 of  the  Aleim^  the  Manner  of  its  Lxiflence 
 is  too  difiicult  to  be  dcfcribed  by  us,  fo  as 
 
 to 
 
224  MOSESV-. 
 
 to  make  it  a  Type,  to  give  an  Idea  ta 
 others. 
 
 •It  is  not  yet  Time  to  draw  this  into  Prq-r 
 pofitions,  till  the  other  Types  or  Emblems 
 be  (hewed  which  I  have  hinted  at,  and  o- 
 thers  unnamed  which  I  defigned  to  have 
 Ihewed  with  thefe,  and  perhaps  ftill  may ; 
 fo  till  it  be  compared  with  them.  Bat  I 
 intend  not  that  thefe  Hints  iliould  be  obli- 
 gatory. Therefore,  however,  at  leaft,  till 
 the  Concordance  of  thefe  with  each  Part 
 of  the  old  and  new  Teftaments  be  fliewed, 
 yet  a  few  Hints  rather  to  lead  into  an  Ex- 
 amination, than  as  worded  for  Points 
 determined,  may  not  be  ufelefs.  As  each 
 of  the  three  diftinct  Powers  of  the  Names 
 Fire,  Light  and  Spirit,  exifts  as  fuch  to 
 Senfe,  by  the  Exiftence  of  the  Condition, 
 Motion,  and  Power  of  the  whole,  that 
 is,  to  convey  an  Idea  that  each  of  the 
 three  Names  called  Perfons  in  the  Effence- 
 cxifting,  exifts  by  the  whole  EiTence.  As 
 every  immediate  Adt  of  each,  or  any  one 
 of  the  three  Names  of  Fire,  Light,  and 
 Spirit,  is  evidently  to  Senfe  the  joint 
 Adl  of  the  whole  Matter,  or  of  the  three 
 Na?nes,  by  the  Oeconomy  of  the  other 
 two,  that  is,  to  convey  an  Idea  that  every 
 
Sim    Princlpio.  225 
 
 Ad  of,  or  Adion  performed  by  any  one  of 
 the  three  Names  or  Pcrfons,  is  fo  perform- 
 ed by  the  whole  EfTcnce-exiftlng,  or  by 
 the  three  Perfons  :  So,  or  in  that  Scnfc  of 
 Oeconomy,  the  ElTence  is  not  divided, 
 and  the  Adlion  is  not  divided.  The  Scrip- 
 ture does  not  fay  one  of  the  Perfons,  as  for 
 Example,  the  Spirit  a  Part  of  Jebovaby  or 
 one  of  the  Aleiniy  but  the  Spirit  ychcjab 
 the  Spirit  Aleim,  as  well  as  Jehovah  Aleim^ 
 or  Aleim  Jehovah,  So  Jehovah  is  faid 
 to  do  this,  or  that,  to  fend  the  Spirit,  fo 
 the  Ale  1771, 
 
 Each  of  the  Perfons  in  the  Aleiju^  has 
 exhibited  a  Reprefentation  of  himfelf  in 
 his  N-ame^  or  the  Idea  we  have  of  the 
 Adion  of  each  Name  in  the  Arch-type 
 the  Heavens,  upon  our  Bodies,  is  to  con- 
 vey a  proper  Idea  of,  and  diftinguifli  the 
 Office  or  Part  which  each  Perfon  in  the 
 facred  Trinity  ads  with  Regard  to  the 
 Soul,   or  whole  Man. 
 
 I  muft  obferve,  that  there  are  many  Ex- 
 preffions  in  the  New  Teftament  applied  to 
 the  Perfons  under  the  Names  of  Fire, 
 Light,  and  Spirit,  fuch  as  cleanfing,  puri- 
 fying, G'r.  which  the  Heathen  had  attri- 
 buted to  the  created  Names,  aiid  there- 
 tore 
 
5  26        MbSESV™ 
 
 fore  both  anfwercd  the  Type>  and  their 
 Conceptions,  and  will  be  explained  by  ap- 
 plying them  to  the  Originals,  and  to  the 
 Souls,  as  they  had  been  ufed  in  a  Senfe  of 
 Matter. 
 
 From  this  Idea^  the  Names  of  Father, 
 Son,  and  Spirit  arife,  as  Light  is  called  the 
 Offspring  of  Fire ;  and  this  is  to  exhibit  an 
 Idea  of  the  Manner  of  their  Exiftence,  not 
 of  their  infinite  Dujation,  otherwife  than  as 
 Circulation  is  an  Emblem  of  Infinity,  and 
 of  Eternity,  and  fo  of  Divinity.  Leydecker 
 of  the  Perfedion  of  God,  &c.  ''  Well 
 fpake  Flafo  that  God  always  ads  in  a 
 Circle/'  So  Pfal.  Ixxvi.  12.  Fow,  and 
 render  (afcribe)  to  Jehovah  all  VH^^D  his 
 culaiors.  But  it  gives  an  Idea  of  their 
 Coevality;  for  the  Father  did  not  exift 
 alone,  any  more  than  the  Fire  at  the  Orb 
 of  the  Sun  exifts  without  emitting  Lights 
 and  admitting  Spirit,  &V.  In  this  Idea 
 none  is  before,  or  after  other,  Sfc. 
 
 In  a  lower  Senfe^  this  Syilem  exhibits 
 an  Idea  of  the  Righteoufnefs  of  Chrifi  dif- 
 fufed  upon  the  Church,  or  diftind:  Churches j 
 and  upon  each  Saint  under  that  of  the 
 Light  iiTued  againft  the  Moon,  each  Pla- 
 net, the  Stars,  diftinguiflied  by  the  Diftan- 
 
 ceSi 
 
Sine  Principio.  227 
 
 ces,  t?r.  So  of  the  Operations  of  the  Light 
 and  Spirit  upon  each,  to  thofe  who  under- 
 ftand  the  Operations  of  the  material  Light 
 and  Spirit,  but  not  to  others,  bccaufe 
 they  do  not  come  under  the  Scnfe  of 
 Seeing. 
 
 FINIS. 
 
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