Secondly, as the Word for Evenings is of the dual Number, there is fhewn a deep Ground of eternal Nature, or of God manifested in Creation: for without two Powers oppofing each other, one the immoveable Centre, firm and fteady, and the fecond rifing out of it, and standing against it; the firft, defirous of going forward, and the fecond refifting, and preffing inward; without these two Principles, both of them hidden and fecret, and without the unceafing Strife and Wrestling, no Rotation, no circular Motion could ever exift either in Matter or in Spirit: from the vehement Oppofition, and yet ftrong Defire of Union in both, fprings the perpetual Motion,

*

*Of two Principles, acting and re-acting in perpetual Contrariety, we have, as before obferved, a Figure and Evidence in the Syftole and Diaftole of the Heart; where the Contraction is the cold North, or the binding and condenfing Power; and the Dilatation is the warm South, expanding and diffufing its Rays of Light from the ftern Embrace, and close Prifon of the Cold. But a more perfect Type and Image is in the Sun, which is the Heart of the Syftem, Wheel revolving on its inflexible, and unyielding

Centre,

of prophefying and interpreting the Scriptures; yet only through the Cross of Chrift, taken up by Man; and out of preceding Anguishes, Fears and cafting down, in a temporary Darkness, and Death, can any Powers of the new Creation be manifested in our Flesh. Now the begetting, and forming of every Seed of the Word, that is, Jefus Chrift, is by the fame Means and Process, as his own was in the Flesh of the Woman under the Law; which was intended to bring to Light, without Figures or Words only, the (1) Mystery of Godli nefs, which is, God manifefted in the Flesh; in the Flesh of all his Sons, as well as in the Flesh of Chrift, the Elder, and Firstborn among many Brethren: otherwife, God might be manifefted in the Flesh of Angels, that is, in their fpiritual Bodies, as he is always; and yet he could not there-. fore be our God, or Father, till he is revealed to us in that Image of Chrift, which is his own Seed, and a Lamb from a Lamb, the Father of the Flock.

Secondly,

(1) I Tim, iii. 16.、 `

Secondly, as the Word for Evenings is of the dual Number, there is fhewn a deep Ground of eternal Nature, or of God manifefted in Creation: for without two Powers oppofing each other, one the immoveable Centre, firm and steady, and the fecond rifing out of it, and standing against it; the firft, defirous of going forward, and the fecond refifting, and preffing inward; without these two Principles, both of them hidden and fecret, and without the unceafing Strife and Wrestling, no Rotation, no circular Motion could ever exift either in Matter or in Spirit: from the vehement Oppofition, and yet ftrong Defire of Union in both, fprings the * perpetual Mo

tion,

*Of two Principles, acting and re-acting in perpetual Contrariety, we have, as before observed, a Figure and Evidence in the Systole and Diastole of the Heart; where the Contraction is the cold North, or the binding and condenfing Power; and the Dilatation is the warm South, expanding and diffufing its Rays of Light from the ftern Embrace, and close Prifon of the Cold. But a more perfect Type and Image is in the Sun, which is the Heart of the Syftem, a Wheel revolving on its inflexible, and unyielding

Centre,

tion, and from that leaps forth the Fire or Light, ever rejoicing in the Begetters; and

t

Centre, by a Power rifing out of it, and bearing against it with vehement Preffure. Froth these two is the circular Revolution, and Generation of Light; projected with immenfe Strength, and filling the Planets with the vital Seeds of Heat. The fame phyfical Truths are fhewn in the Manifeftation of the Cherubim, where the Prophet introduces the North, and the Whirlwind, or Cloud in motion, and out of the Cloud the Fire infolding, or catching itself and afterwards, thefe Things appear again in the four Wheels and the + Work of the Wheel as a Wheel in the Midfi of a Wheel, to fhew the Neceffity of concurrent Pow ers, and that these Powers are one out of another. Hence alfo the Hebrew Word for the North, fignifies in its Root to hide, or conceal, as Darkness or Blackness conceals, and Light only maketh manifeft: yet is this, hot a mere Privation of its Contrary, but the very Root and Caufe of it: and it is that hiding Place, whence both Good and Evil fpring, as the Prophets declare in fo many Places; fince in Satan, the evil one, all Evil breaketh forth from the North. Jerem. ch. i. 14. -yi. i. and yet from thence, God will bring upon Tyrus Nebuchadnezzar, King of Babylon, a King of Kings from the North: this King is Fefus Chrift, and the very Name of Nebuchadnezzar is Dominus Occultus

Ezek. xxvi. 7.

+ Ezek. i. 16.x. 10. Hilleri Onomaft. Sacrum.P. 600-604, 605, 606.

and filling with moft ravishing Sweetnefs the fecret Fountain, and dark Wombs whence it proceeds. Now, when the blessed Jesus, our true Light, and (m) Sun of Righteousness, shineth into our (n) Darknefs, which has only the folar Light for its prefent Joy and Comfort, which Sun must be darkened for a better to rife in its Place; then is the Light of Life imbibed with as much Ardor of Defire, as the Bridegroom and Bride long for each other in the earth→ ly Form; which laft is but a (0) Type of Chrift and his Congregation of Brides be low; and though it be the most grateful and violent of all the Paffions, moved and excited by the folar Fire in our fallen

Blood,

cultus & Ignis Abfconditus, to no Man applicable in the deep Senfe of Prophecy, regarding the greatest Perfons and Events, but to the Lord Chrift, who is King of Kings, the great King in the City of Jehovah on the Sides of the North, Pfalm xlviii. 2. The Philofophy of thefe Days may probably infult and deride, yet is the Foolishness of God wifer than Men, whatever high Name they have got in the World. I Cor. i 25.

(m) Mal. iv. 2: 46. II Cor. iv. 6.

(n) John i. 5.—viii. 12.-xii, I John ii. 8. (a) Eph. v. 32.