blood of the lamb, which will eat and devour confufion, evil, and the whore's flesh, and all her chile dren into the everlasting fire of love and grace, paffing knowledge. 3dly. The goings or ways of the Lord were manifefted at mount Sinai, and Horeb, blackness as the raven, which it fignifies. But this raven of Noah, an unclean bird by the law, and the black bread of Elijah's food cannot reft, till it change into white, and becomes in that garment, a dove filvered, and yellow as gold. The clouds and blackness of darknefs are changed into white as fnow on Salmon, and mount Zion, the throne of

* The transmutation of dark matter into white luminous clouds, was taught by Moses at the altars of brafs, and gold. When the fields are white for the barveft, we may know why manna is of this colour, why the judges of Ifrael ride on white asses; and why he that was faithful and true, fat on a white horse, in righteousness judging and making war; while the armies in heaven followed their great leader on white horses. Rev. xix. 11. Why the head, and his elders appear, fometimes on a white cloud, or on a white throne. They that know how blackness can be changed into nowy white, and by fire yet ftronger, into ruby and purple redness, can witness to a true regeneration of matter, of earth dark as the tent of Kedar rifing into whitness as fnow, and as rich with fragrant odours as the lily. Cant. i. 2. Hof. xiv. 5. Elijah went in the ftrength of our meal forty days and forty nights unto the mount of God, (ha-elohim) to Horeb. 1 Kings 19. and when the divine furnace and cross within him had perfected the gold and filver, he foon after was transmuted into a chariot and horsemen of fire, and appeared in glory with Mofes on the mount who had his forty. days and nights, when his face bone too bright for Ifrael from the glories within, covering with rays the outer, man.

the

the great whitener of our black garments appears, for God is light, and in him is no darkness at all. 1 Johni. 5. The holy fpirit came as a dove, to crown the head of Jefus Chrift, and conftitutę him visibly a high priest after the order of Melchizedek, who bringeth righteousness and peace to the whole world. The fame spirit came as a dove in fire at Pentecofte, and in the white garments of the ANCIENT of DAYS. Here the apoftles as twelve fathers, engrafted each their decad from the firft fruits, which made 120, answering to the 120 priests at Solomon's temple, and the fame number of princes Daniel (who is the judgment of God) fet over the great kingdom of Babylon. Compare in this place Gen. vi. 3. Deut. xxxiv. 7. 2 Chron. v. 12. Dan. vi. 1. Acts i. 15.—By jubiles, the grand trumpets of deliverance, they fill fix moons, and fall into the first day of the feventh month, which is the laft trumpet of John, where the mystery is finished; and the baptifm of blood and fire and vapor will be poured out on all flesh; for this is the vintage month, and the wine prefs of the wrath of the Lord God almighty in the utter abolition and deftruction of flesh, and the falvation of Jew and Gentile as the apostle. fpeaks in Rom. xi. 32. To which alfo Ezekiel bears witness in chap. xxx. 3. The day is near, even the day of JEHOVAH, a day of a cloud; it fhall be the time of the nations; the time, when the earth fhall be filled with the glory of the Lord.

Numb

Numb. 21. and with the knowledge of his glory, as the waters cover the fea. Hab. ii. 14. Ifa. xi. 9. Bishop Lowth makes Ifaiah chap. 66. conclude with everlasting torment, even when the prophet had faid before, that all flesh fhall come to worship before me, faith JEHOVAH. The carcafes that have tranfgreffed, are those of all men without, distinction; and if we knew as Paul did, in me (that is in my flesh dwelleth no good thing) we ought even now to abhor this flesh, our sin, our fhame, and our nakedness.

Verfes 25, 26. The fingers go before; the players on instruments after: in the midst are virgins ftriking the timbrels. In the congregations blefs ye GOD the LORD (Elohim Adonaj) from the fountain of Ifrael.

The first verse represents the children of Ifrael, as many suppose, rejoicing over the deftruction of the Egyptians at the red fea, when Miriam, the fifter of Mofes and Aaron, and all the women with this prophetess, (the bitterness and first ground of corporeity, heavenly or earthly, as her name im ports) fung the praises of God for their typical deliverance from thofe enemies of Egypt, (the land of firaitnesses or compactions of matter,) Exod. xv. And again at the destruction of the Philiftines and Moabites, women fung the fong of triumph in 1 Sam. xviii. 6, 7. and Judg. xi. 34.

20, 21.

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But

But what are these fongs and triumphs, but preludes and pledges of the fong of Mofes and the lamb on mount Zion by the virgins, all Bathshebas, bearing feven burning fpirits to unite with the ftrong male, the fun of eternal and living light, when they have got the victory, over the beast, the old dragon and ferpent, and his image, the flesh and blood of the fin, which Adam attracted by the deceit and envy of Satan, the head of the fallen angels. Now under the gofpel, or God vifible in flesh, and manifefted as the great mystery of godliness, we must find the fingers and trumpeters, and voices of brides and virgins at Pentecofte, when mount Sinai changed into mount Zion by the fecond advent of Chrift in the spirit, the quickening fpirit, without fin unto falvation. Thefe are the true fons of the Solomon, and both male and female, Zacharim, who are princes and fingers to all nations who proclaimed the wonderful things of God in the fire, blood and vapor of Zion in all tongues to the ends of the earth. And as the ancient prophets published their fymbolic and figu rative predictions with harps and other mufical inftruments, fit for good tidings veiled for a time; fo David, the prince of prophetical and evangelical fongs * and hymns, fays, awake, lute and harp:

and

The wifer Hebrews compared the letter of the law to water, and the fpiritual fenfe to wine; fo much they thought the mystery

and in Pfal. xlix. 3, 4. The author fays, hear this, all peoples; give ear, all inhabitants of the world: high and low, rich and poor together. My mouth fhall speak wisdom; and the meditation of my heart understanding. I will incline mine ear to a parable; I will open my dark or sharp faying upon my harp; and in Pfal. lxxvii. 2, 3. I will utter dark fayings from old time; which we have

to excel in dignity the mere hiftory. In this view, the apoftle fays, that even the letter of the new teftament killeth, bringeth forth only death and judgment; and the Spirit quickeneth, produc-. ing falvation and justification in all the mysteries spoken of by our Lord in Matt. xiii. 11. on which Dr. Robert Gell has wrote like a mafter in Ifrael in his golden remains. Thefe writings merit that honourable title. The apoftle again gives this leffon, "In malice be ye children, but in understanding be ye men, perfect: and again, 1 Cor. 3, 1. I could not speak unto you as spiritual, but as carnal, as babes in Chrift; and in Heb. v. 11, 14. Ye are become fuch as have need of milk, and not of frong meat. For every one that ufeth milk, is unexperienced in the word of juftification, for he is a babe. Strong meat is for the perfect, (adult in understanding,) who have their fenfes exercifed, (meaning rather circumcifed of the fin, in the ear, heart and lip, and therefore more fenfible of divine things, as laid bare and open,) to the difcernment of good and evil.” Galatinus obferves, that the whole tribe of modern Talmudifts, darkened in their understanding, embrace only the biftorical and literal fenfe of the facred oracles; when the ancient Jews fought out the fecrets of the law by means of the Spiritual and myftic fenfe. Yet, that even the Talmudifts compare the letter to a candle, bought at a little price; and the spirit to a jewel hid in the house, which they search for by the light or example, Maffal, of the letter, as even Maimonides declares in More Nevochim, citing Hofbea chap. xii. and Ezekiel chap. xii.

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