"Abraham was ninety and nine years old; and the Lord appeared unto Abraham, and said unto him, I am thy God." Genesis xvn. 1. The number of nine, when added to the number ninety, is very near to a hundred; in which number the self-taught race shone forth, namely Isaac, the most excellent joy of all enjoyments; for he was born when his father was a hundred years old.

Moreover the first fruits of the tribe of Levi are given up to the priests; Numbers xviii. 26. for they having taken tithes, offer up other tenths from them as from their own fruits, which thus comprise the number of a hundred; for the number ten is the symbol of improvement, and the number a hundred is the symbol of perfection; and he that is in the middle is always striving to reach the extremity, exerting the inborn goodness of his nature, by which he says, that the Lord of the universe has appeared to him.

But do not thou think that this appearance presented itself to the eyes of the body, for they see no things but such as are perceptible to the outward senses; but those objects of the outward senses are compound ones, full of destruction; but the Deity is not a compound object, and is indestructible: but the eye which receives the impression of the divine appearance is the eye of the soul;

for besides this, those things which it is only the eyes of the body that see, are only seen by them because they take light as a coadjutor, and light is different, both from the object seen and from the things which see it. But all these things which the soul sees of itself, and through its own power, it sees without the co-operation of any thing or any one else; for the things which the soul does thus comprehend are a light to themselves,

and in the same way also we learn the sciences; for the mind, applying its never-closing and never-slumbering eye to their doctrines and speculations, sees them by no spurious light, but by that genuine Genesis xvn. 1. Numbers xviii. 26. light which shines forth from itself.

When therefore you hear that God has been seen by man, you must consider that this is said without any reference to that light which is perceptible by the external senses, for it is natural that that which is appreciable only by the intellect should be presented to the intellect alone; and the fountain of the purest light is God; so that when God appears to the soul he pours forth his beams without any shade, and beaming with the most radiant brilliancy.

Do not, however, think that the living God, he who is truly living, is ever seen so as to be comprehended by any human being; for we have no power in ourselves to see any thing, by which we may be able to conceive any adequate notion of him; we have no external sense suited to that purpose (for he is not an object which can be discerned by the outward sense), nor any strength adequate to it: therefore, Moses, the spectator of the invisible nature, the man who really saw God (for the sacred scriptures say that he entered "into the darkness," Exodus xx. 21. by which expression they mean figuratively to intimate the invisible essence), having investigated every part of every thing, sought to see clearly the much-desired and only God;

but when he found nothing, not even any appearance at all resembling what he had hoped to behold; he, then, giving up all idea of receiving instruction on that point from any other source, flies to the very being himself whom he was seeking, and entreats him, saying, "Show me thyself that I may see thee so as to know thee." Exodus xxxiii. 13.

But, nevertheless, he fails to obtain the end which he had proposed to himself, and which he had accounted the most all-sufficient gift for the most excellent race of creation, mankind, namely a knowledge of those bodies and things which are below the living God.

For it is said unto him, "Thou shalt see my back parts, but my face shall not be beheld by thee." Exodus xxxiii. 23. As if it were meant to answer him: Those bodies and things which are beneath the living God may come within thy comprehension, even though every thing would not be at once comprehended by thee, since that one being is not by his nature capable of being beheld by man.

And what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is Exodus xx. 21. Exodus xxxiii. 13. Exodus xxxiii. 23. unintelligible and unknown to us? Who has ever beheld the essence of the soul? the obscure nature of which has given rise to an infinite number of contests among the sophists who have brought forward opposite opinions, some of which are inconsistent with any kind of nature.