hence we devise precepts and axioms, from which, when digested into suitable order, we form doctrines, especially such as are philosophical, which are mere operations of our minds explored by surveying and reflecting on its modes of acting: thus it is beyond a doubt that the principle in us, which is active, is above us, and that what is made conscious, and slightly instructed as to the manner of acting, is beneath. But they are only droppings, which we derive from this immense lake of science and of wisdom, and which by literary sports, we communicate with our inferior powers.

Nevertheless, although we receive every instruction from Experience and the Sciences, and are besides gifted with the faculty of thinking most distinctly, it doth not hence follow, that we can disperse the shadows, which are in the fallacies of the senses, and in the derivative fallacies of rational ideas, so as to obtain a view of real truths, simply clad, or beautifully naked; since what the inferior faculties of the body present to a superior faculty, are mere counterfeits and semblances of truth: For to corporeal ideas are associated, as companions, certain deceitful fires and as it were phosphoric appearances, the light of which is a mere counterfeit of the lights of real life. These fires are proper to the body, to the mind, [animus], and to the mind itself [men's]. Those proper to the body are the pleasures of its senses: those proper to the mind [animus] are cupidities, which are drawn up like troops in battle array: those proper to the mind [mens] are ambitions and the desires of ends, which converge and terminate in self love, as in their ultimate centre. These heats are excitative powers on the part of the body, which, operating in the rational mind, extinguish that sacred fire and purely spiritual flame: still there remains a lumen, warm on the part of the body, but cold on the part of the soul and the superior mind, by means of which lumen we still distinctly revolve and co-revolve ideas, and have a clear view of analyses constructed from reasons. These, however, are merely spectres and impure phantoms of truths, whose intuition of ultimate ends terminates in self and the love of self, and which strenuously and confidently cherish the persuasion, that they are Delphic Virgins and Graces, to whom we give credit for obtaining the applause of the whole assembly of Parnassus, because we ourselves applaud them. But they are far from being truths, since the distance of their removal from truths is as great,

as that which separates the fanciful views of the body and the pastimes of the world from celestial essences and forms. To the intent therefore that we may invite into the sphere of our minds essential truths, whether they be natural, or moral, or spiritual, (for they all act in unity by correspondence and representation,) it is necessary that we extinguish those impure fires of the body, and with them our delusive lumens, and that we submit our mind, detached from bodily influence, to the illumination of the rays of spiritual power. In this case, truths begin first to flow in, for hence, as from their fountain, they all have emanation. They manifest also their presence by a multiplicity of tokens, viz. by the pleasantnesses and charms of explored truth, as the inferior and sensitive faculties manifest their presence by the delights which result from the harmonies of objects; for as soon as truth displays its brightness, the exploring mind as it were exults and triumphs, whence results the first assent, and a kind of soothing satisfaction; but the confirmation itself flows from several agreements of reasons grounded in experience and confirmed by the sciences, to which, assent of a similar kind is favourable, whilst the mind advances, with assiduous purpose and exertion, by an analytical way, or from effects to causes. To these may be added tokens still more universal; as the desire and cupidity of exploring truth; the love of it when explored, not for its own benefit, but that of human society; nor for the benefit of society only, but for the glory of the Supreme Deity. This is the one only way to truths: All other things, as means, which are infinite, the OMNIPOTENT GOD provides.

But it is asked, For what end have the hinges of our life been so inverted, that last principles are become of prime activity, or that the bodily senses should be instrumental in inaugurating their mistress-mind into the sciences, and that we should not see most clearly from the beginning, by means of well formed and cultivated organs, what is the very truth on every subject? Yet the Supreme Mind, under the auspices of which we live, never puts in motion the slightest cause, except for the sake of an end: such as is the series of causes and effects, such is the series of ends; the very ultimate uses declare to us what end is intended by an effect; every thing else is concealed in mystery. But whereas ends, like causes, in their progress describe a kind of entire orb, or circle, it hence results, that they are of three deNo. VII.-VOL. I. 3 Z

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scriptions, viz. proximate, more remote, and ultimate ends. From a rational view of effects it is evident, that PROXIMATE ENDS are, in the first place, that we may inhabit the earth, the ultimate region of the world, or the basis of heaven, from which we are to emerge, and thus may be the subjects, to whom are conceded, for use, all those stores of good things, with which the world, with its threefold kingdom, is furnished and adorned: Also that we may be essences and powers, which can turn those goods to individual and general advantage. On these accounts, we are first introduced by the body into this globe, as into a theatre, the curtains of which are by degrees undrawn; for thus those ultimate effects, like satisfactory sports, affect with delight, and as it were fascinate, first our senses, then the mind [animus], and afterwards the mind [mens] itself, and are to us both conveniences and uses with gratification. The case would be otherwise if we entered upon our life under the influence of science and wisdom, since we should then, not like infants, but like aged fathers, contemplate those sports as theatrical, or as mockeries of minds, without any pleasure of the senses. In the second place,

that we may establish a kind of terrestrial society, in which the above delights may increase by mutual communications, and the uses of things by the aid of numbers, and those proper to each individual may emanate by derivations into the general fund: Hence a still more enlarged field of uses is opened, into which we are introduced as members of society, viz. that by mutual good offices we may be of use to the human race. This field, world, or state, is called moral, into which we never ascend, unless we first pass through the prior, or our corporeal and natural state, since this latter supplies us with means for attaining the former, as a proximately superior end: what results from the administration of means to the general fund of uses, is called moral, but is only so, in proportion to our growth in intelligence and will, and to their united efforts for that purpose. To establish such a society, it is necessary that there be a diversity of manners, consequently of minds, [animi], of affections, of desires, of ends, and of principles, which diversity could, in no wise, be effectually secured; except by an inverted state of life. In the third place, that in this ultimate circus of nature, we may apprehend, with each sense and with full sight, the wonders of the world, and the still greater wonders as we ascend, gradually

and by steps, to intelligence; and at length the supreme miracles, which are to be comprehended, not by intellect, but by faith; whilst, from all united, we learn to regard with astonishment, veneration, and adoration, the omnipotence and providence of the most High Creator, and thus, in the contemplation of Him, behold as vanities the things which we leave behind us.

The MORE REMOTE or PRIOR ENDS of the inversion of the order of life, are, that by or through man, last things or principles may be united with first, the lowest with the highest, the worldly with the heavenly, or the corporeal with the spiritual; for these things or principles, of themselves, and in their own nature, are so different and apart from each other, that, without some uniting medium, they cannot, in any wise, be brought into connection. Our rational mind is that uniting medium, being the seat of the establishment of mystical covenants and of sacred confederations. It is by virtue of this mind that we are, and live; for what belongs to our mind is properly ours, as all things belonging to the body are its property by virtue of this mind too we are entitled to the name of men, or human beings; and in proportion as our actions derive influence from that mind, in the same proportion they are pronounced human: Hence come the knowledges of things beneath and around us, and hence, by relations, we are rendered conscious of, and by faith embrace, those things which are above us. Since now there is an influx of worldly things into that mind, from last things or principles, through the doors of the senses, and an influx of heavenly things from highest principles through the threshold of the soul, it is thus the very centre of the universe, being divided into two powers, one of which, or the corporeal power, is that very. principle which is properly our own, to which is given will, and to will freedom, so that it is ours to determine whether to live to the body, or not to live to the spirit. But the other power, or the spiritual, is not under our controul, because it is above it; consequently it is not a prerogative of the forces of the body or its will to be united to a superior power, but it is the prerogative of a superior power to be united to an inferior, or our power; thus connection is granted on the part of spirit, not on the part of body: The ideas of our intelligence are so many dead forces, which only become alive in proportion as they receive influence from a superior power. But by the Supreme Mind a most merciful provision hath

been made of means, or mediums, the result of whose operation is that a superior power adopts an inferior, and thus both are united in sacred connection. From these considerations it follows of consequence, that we are organized subjects, by or through which ultimate things or principles ascend, and highest descend; and that human minds are the abodes of each guest, thus either sacred temples, or profane; consequently perpetual objects of divine favour and justice.

The ULTIMATE END, which is also the first, is, that our minds, being at length made intelligences and innocences, may constitute a spiritual heaven, a kingdom of God, or a holy society, in which the end of creation may be regarded by God, and from which God may be regarded as the end of ends. Such a perpetual end is the constant result of infinite wisdom, and of similar power adjoined to it, and of similar providence adjoined to the latter, flowing from what is first to what is last, and from what is last to what is first, by or through intermediate ends, which declare the glory of the Deity.

"NAME," AS

ON THE SIGNIFICATION OF THE LORD'S
GENERALLY USED IN THE WORD.

DURING our Lord's ministration upon earth, He appears to have been gradually preparing His disciples for His personal departure from them, and impressing them by degrees with an idea of "His eternal power and Godhead." Having, in the early part of His earthly pilgrimage, brought them to a confession that He was "the Christ the SON of God," it was but a short time before the hour of His glorification arrived, that He spoke to them "plainly of the Father." For although they had seen the blind receive their sight, the lame walk, the leper cleansed, the deat' hear, and the dead raised, by His divine power: yet so little did they understand the spiritual import of all these miracles-so little progress do they appear to have made in the regenerate life, that when "the hour was come" that Jesus should depart out of this world unto the Father, "they knew not the Lord"-they knew not the NAME, the nature of the God who made them—the Saviour who redeemed them!

During the time our Lord was with the primitive disciples,