as defcended from the glory, where he was before the foundation of the world, being feparated to execute the great council of the most high, in reftoring what disobedience and fin had deftroyed and caft down. John xvii. 3, 4, 5. Heb. i. 1-12. The Socinians, indeed, boaft of their feeing clearer than others; they have laboured as hard to degrade Jefus Chrift to a mere man, as he has wrought hard in fufferings to rescue them from the power of death, and exalt them to be more than men, even equal to angels.

With regard to washing his garments in wine, and his covering in the blood of grapes, we must look for the figures on the outer altar of everlasting fire, where every day, wine, the blood of the grape, and the meat-offering of fine flour and oil, teftified his prefence as a feeder, a Shepherd, and comforter with wine, the type of his blood, and the meat-offering, the type of his fpiritual flesh. This he drank new in the kingdom of heaven with his disciples at Pentecofte, in fire and blood and pillars or vapor of fmoke, (the incenfe cloud of the true altar of gold) then opened from the mystery, making them drunk with the exuberant delights of the marriage-fupper, when he caft his mantle, and robes of light, and his eyes as flames of fire, over and through his brides, his fpiritual femeles, who were not, like the fabled femele by her Jupiter, confumed, but confummated and made one in the GLORY,

GLORY, never to be made two again. The Jews fpeak magnificent things of the purple garment of the Meffiah, and of the dew like unto blood which fhall raife, the dead. These traditions, (though now corrupted after the foolish conceits of the Talmudifts) are a branch of pure doctrine taught them from the blood of the lamb, Sprinkled feven times, and part of the blood filling the horns of the altar, afcending and defcending in a cloud, or fine vapor, over the heads of the priests, with the altar of gold typing the Spiritual body or bride, in fweet odors and feven lights concentred in that soft, sweet and warm vapor, (Kitor, and Ketoreth,) which is the liberty of the glory of the fons of God, perfect or Zacharim. They knew the glorious extent, and victory of this blood, at the end of seven great fabbaths, figured by the short time of feven fabbatical years clofing in the greatest year, called the gnolam, or age, embracing all inferior circles or fluxions of time in its wider circumference. What the more intelligent Jews fpeak of the purple garment, and the dew-like blood which fhall raife the dead, is only a part of pure doctrine taught from the lamb's blood sprinkled feven times every day: the bleffed victory of which would be found complete at the Jubile, when everlasting peace, righteousness and happiness would be eftablished, and all forfeitures by fin would be reftored by the name, JEHOVAH, ftanding with

out

out any conjunct word of Elohim, or Adonaj, both which bear fome judgment in their internal sense.

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The princes of Zebulon, and the princes of Nephtali." These princes or heads introduced with the two most distinguished tribes, are fuppofed by fome to fignify the whole, but without any fufficient reason. Bishop Lowth judges them to have been, as they were, the two moft remote or northern, and the other two to have been the most fouthern, and nearest to Jerufalem. In their journeys of the wildernefs, Calmet obferves, that Zebulon was on the right hand of Judah, and Iffachar and Nephtali on his left. But these interpretations produce no evangelical bleffings: we muft therefore search out a more important sense for their name and station. Zebulon was the fixth son of Jacob by Leah, who imposes this name with the explication, becaufe my husband will cohabit with me, that is, will adhere as one, fince every triad implies perfection and unity, as the rows of precious ftones on the breaft-plate, and the names of the apofiles at every gate of the new Jerufalem, all in triads, prove the neceffity of this number to complete each quarter of the heavenly temple. After this birth, Leah brings forth Judah, the feventh, in whom is found according to the ancient doctrine of the Hebrew church, the figure and pledge of a fabbath: for in this fon she finishes her work and portion in the ftones of fire or light, cryftalline materiality, fluid and expanded

panded to the utmost rarity, to be found in the city of the living God on high, which has foundations never to corrupt or perish. Gen. xxx. 20. In Nephtali, whom Bilhah brings forth by Rachel's wrestling of God, expreffing ftrong and vehement conflicts for this fon to adorn the breaft-plate of the high-prieft of God, who is found firft in Jacob, before he appears under the figure of the law; and in the fpirit and truth, in Jefus Chrift under the gofpel. She wanted the affiftance of Rachel to accomplish this stone, or male. By which is fhewn the neceffary concurrence of all the preceding powers, both male and female, to rebuild the fallen houfe of David of old time, whofe temple fell from the head down to feventy princes or heads of nations, as it must be renewed and redeemed from Abram, for by inferting the letter He, mystically Sarah, his name changes to Abraham, having life, chavah, or the divine bride, mother of fpiritual bodies in himself, defcending through Ifaac into Jacob; at whose feet, or last generation, ftand feventy fouls, types of the feventy princes or heads of nations, to be new created in him, and his Israel of the twelve first Jons, where the full image of deity is confummated in this perfect man; for this father is called by the wife Jews Ifh Tam, in Gen. xxv. 27. the perfect man, as husband of the Schechinah, or Lord, Baal of the glory in this third number. In him, all the fallen veffels and their lights find their reftitution and

confum.

confummation. What happy and extenfive confequences can flow from the lean and groveling interpretation of commentators, either to Jews, or mankind from the promise to Adam; or from the covenant with Abraham, father of Jews and Gentiles, in his name, in his fon, and his fon's fon. Gen. xii. 3. In thee fhall all the families of the earth be bleffed. Thy feed fhall be as the dust of the ground; and thou shalt break forth unto the west, and unto the east, and unto the north, and unto the south, and all families of the earth fhall be bleffed in thee, and in thy feed, as the promise is repeated to Jacob in Gen. xxviii. 14. on which words, the Hebrew writers remark, bounds were set to Abraham, the north and south, the east and weft; and fo alfo to Ifaac; but to Jacob it is faid, thou shalt break through, as if it fignified, thy inheritance shall have none to straiten it, as the feventy princes are to Abraham and Ifaac, who furround, oppress and besiege them; meaning feventy kings or heads of revolted angels. Jacob has not fuch, but he forces his way through all obftacles, and afcends to Kether, or the first number of the world of Aziluth, where all things are in liberty, and free from impurity, and the least evil or mixture, the whole fyftem being then again good, very good, as at the firft going forth from the hands of God. Gen. xii. 31. In the spiritual sense, ever intended by the law and the prophets, we fhall fee riches and

bleffings