and fo breaks any Article of the divine Law, gives up all the Attributes, and fo breaks the Whole of the divine Law; and whoever, whether Satan at first, or Man after, diverts Men from acquiring the Knowledge aforefaid, and fo paying their Services, befides the Injury done to the Aleim, rob Men of that which all other Things have no more Proportion to, than the Pleasure of this World has to the next, or the Life of Man to Eternity. Befides there is no Mean, thofe who neglect thofe Duties fall into the contrary Vices.

Making it uncertain where the Power is lodged, does not only rob the Effence of the Aleim of the Glory and Homage due to them, and hinder the Creatures from paying it, and qualifying themselves for the Enjoyment of their Prefence, but breaks down the Fences of Society, Government, &c. For if it once be suggested, that the Powers are in Things which cannot know, reward, or punish, the Caufes of Love and Fear ceafe, and thofe who are governed, cither by Hopes or Fears, would be at Liberty to make any Inroads where human Laws do not punish with Death.

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If Adam had not been informed, and endowed with unblemished Faculties, he might have guefs'd, as the latest Hea thens did, and their Scholars do, when he faw Light come from the Sun, and nothing go thither, that it was formed out of the Orb; and because the Light, Orbs, Waters, Creatures, &c. feem to move, as if they moved by themselves, by an invisible Agent, or acting in a Manner not immediately visible to try Mankind, whether they would believe Revelation or their own Senfes, or judge by the Appearance of Things; and for many other Reasons, when he faw Light Bodies, &c. move, and could not, without Application, fee the mechanical Agents that moved them, he might have guefs'd that they had Powers to move one another or move of themfelves, and might have made feveral of the infinite Numbers of foolish Gueffes, which many of them have fince made about those and other Things. But I have fufficiently fhewed, that the firft Man was created and formed with ample Capacity, that the Knowledge of the Powers in the first and fecond Caufes was revealed, and that he was fufficiently inAructed emblematically to understand

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the Difference between the Powers in the Aleim, and that which was in the Names, the material Fluid in the three Conditions of Fire, Light, and Spirit ; that the Institution and Employment of the Sabbath was to preferve and enlarge it, and that his Bufinefs was to cultivate that Knowledge, and his Duty was to confefs and affert the Powers which were inherent and incommunicable from the Aleim to created Matter or Sub ftance, and to refift any Temptation which fhould perfuade him to allow any of thofe Powers to Matter or Substance by Confeffion or overt act; and this without any focial Law, except that of Marriage, or any other Terms whatfoever, was to qualify him, when he had acquired a fufficient Knowledge of the Aleim, fo as to defire a further Contemplation of their Perfections, and a nearer Enjoyment of them to remove himself by eating of the Tree of Lives or Immortality into the eternal Enjoyment of that happy State.

The first and fecond great Commandments, nay the Means to keep them, are comprehended in the Inftitution of the Sabbath, and the Prohibition of the Tree!

The

The Duty of Man is to love the Aleim and Men. How fhall he love thofe he does not know? This is not an Act at Will, but to be acquired by Difcoveries, confidering and contemplating upon the divine Perfections and Goodness, but first upon their Power. Any rational Being, who knows, and has not offend ed them, would, if it were poffible, that he had no Relation to them admire, praise, and love them; how much more with the additional Obligations of ge neral and particular Goodness Confi der ones felf in each of thefe States, and in what Light they, for each of thefe Actions, would, ftand to one who, if it were poffible, were not a Party concern'd, were not made by them, or were not fubject to them. How would he judge between the Aleim and us? How would he act for himself: Would he not be defirous to come into their Favour, and have the Liberty to contemplate them, their Perfections, and their Works? When this is made an Object of Defire, it takes off the Views below, about which Men contend, and hate one another; and a Man fo qualified looks at other good Men as the Sons of the Aleim and his Brethren, and wishes thofe who are other

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wife, were fo, has no Jealoufy of being rivalled, or of having his Share in that he defires leffened, by being affiftant to bring in Numbers, but becomes more like the Aleim. The Inftitution of the Sabbath was to make Men ftudy the Wisdom and Perfections in the Aleim, fhewed by Revelation and in their Works; that was the Method to make Men love them and their Creatures; and the other, which was to the fame End, enter not into Reasonings with, give no Credit to any who deny Revelation, offer Evidence from Appearances, and pretend, that fome of the Powers in the Aleim of greater, are in created Matter, Substance, or, &c. because that was renouncing the Aleim.

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Satan had nothing else to turn Philosopher with then, but the Powers in the Names; he durft not attempt to attribute any of the Powers of the Effence to other unmechanized Matter. As Adam, and Eve from him knew, they did great Things, he had fome Pretence to extend their Power. If they had not underflood where the Powers lay, as the Cafe ftands with Men now, he might have attributed the higheft Powers to those