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every one. The leading and primary fenfe fignifies the mixtures of darkness and waters: from which, light, the fecond centre or principle of all creations, called morning, is generated by two powers, invifible wrestlers, in an amicable ftrife, and myftic union, cafting out the light, causing joy, life, fenfation, motion, according to the degree of its* fpirituality, to that amazing extent of the projectile force of the emanations. In these two principles, all creations begin, and in the evolution of them to fevens, they have their fulness: for which rea fon, in Hebrew, the tongue of facred phyfics, Sha

*The note in the mysteries of the first-born, &c. at p. 73. an、 that about Abraham's journeys from the North, the aleph-tenebrofum, to the South, the light, or aleph lucidum, may be confulted at p. 88. The Systole and Diaftole of the heart in our microcosm, and its perpetual motion depend on the two firft centres, or prin ciples, always contrary, yet affifting to each other. Lucifer, in the deep fenfe of prophecy, made the first divorce, or separation of his two-fold effence; and became a lame, crooked serpent, deprived of the circular motion of his fiery Cherub. Ezek. 28. Among mythologists, his fall ftands under the character of Vulcan, caft out of heaven, for his deformity, and lame by that event. For all the mythology corrupted by the younger branches from Noah in their difperfions, confifts of three grounds: the fall of Lucifer, and of Adam; the promise of the restorer of all things, and the means, by which the restoration would be wrought, taught by the altars of Mofes; who contracted the patriarchal religion into one grand figure: which was imitated by heathens, deceived by fatan, and bis fpirits, who preferved many of the rites, but lofing their mean ing, degenerated into all abominations,

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bang, fulness and perfection is derived from feven: hence fwearing, properly pledging a covenant by feven, as at Beersheba it was done by Abraham, where the firft covenant was made between Abimelech, my father the king, in the figure. For these feven ewe lambs are myftically the feven fpirits before the throne of God; the feven horns, and feven eyes of the lamb fent into all the world. Rev. i. 4; and 6. For in this famous covenant, he called firft on the name Jehovah, God of eternity, as Schmidius tranflates, and Ainfworth the eternal God: he means the Lord God of all creations, comprehended under one gnolam, or vafte duration, hidden from our present knowledge; and by which also, the Ancient of Days in Daniel, (whofe throne speaks him the moft high God, in chap. vii. 13.) feems to receive this name, as the father and Creator of all days, that is, of all generations of heatens, and earths, * and of all fyftems emaning by evening, and morning, the wheels of darkness, and

*Confult Thomafin's gloffary p. 964. Parkhurft's Lexicon, 355. and Ainfworth on Gen. xxi. 29, 33. The Cabbalifts (whom Roger Bacon, no mean judge of theofophy, calls the præceptors of the Chaldeans, and others) give this well to Ifaac from his father, or the first head of the Meffiah in Abraham; and the properties of thefe feven fprings denote part judgment, and part mercy; applying thofe glorious words, where the Lord fays, I kill, and Į make alive; I wound, and I heal, in the fong of Mofes. Deut. xxxii

and of light, making the day, and days of the whole building: to whofe throne, the feed of the woman was taken, and made one with this one eternal God, or God of all ages. As John fpeaks, chap. xvii. 3. this is eternal life to know thee, the one true God, and Jefus Chrift whom thou haft fent. Compare this paffage with his first epistle, chap. i. 2. and with his wonder, or great fign in Rev. xii. 5. with Dan, vii. 13. and the whole second pfalm. But we muft find Abraham in his cave, or darkness of macphelah, the duality, or with Sarah, making one name, Zachar. This is the inmost chamber, dark, all darkness; this is the North, whence the cloud and whirlwind comes out before the fire or light, catching itself, and rolling on its central wheel. Ezek. i. 1, 20. Jefus Chrift was offered up between the gnarabajim, the evenings, and broke through the northern strength, or horn of the powers of darkness of fatan, and his hofts, and entered into the light, the marvellous light, generated out of the higher darkness of a stronger principle: and then both the North, and the South, to which his hands were ftretched on the cross towards the two great tranfgreffors, who caufed the first breach in

39. They call it the well of the living God and the fountain of living waters, and the fame as Bathsheba, the mother of the typical Solomon.

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the works of God, the darkness and light became his inheritance; and will be that of all perished beings in their time: for he will bring forth the Ifaac, the rejoicer, that causes everlasting laughter and inexpreffible exhilaration of heart and spirit before which, all our joys in our flesh and reins die away; for they at best only dig their own graves, and become their own death and fepulchre in man divided from the first truth of the image ' and likeness of God. Gen. i. 26, 27, and 5, 1, 2.

The cabbalifts (whom Vitringa efpouses, as well as More, Cudworth, Gell, Buddeus and others, equal to Socinus, and Crellius, and their brethren at least) call gnaraboth, the plains of heaven, because all the emanations of Spirit and matter, the lights and their veffels, (meaning a proper marriage between the male and his female) are pure, fluid, tranfparent, and penetrated with innumerable rays of living light, the darts and arrows of everlasting love and joy: where there is no darkness, but every atom of the veffel or bride, perforated as the garments of the priests with oilets, to imbibe the irradiations with most ravishing, and never-ceafing delight. The centre of fire or light, (fynonymous in Hebrew,) is always ofculum, a little fountain, hidden, because the light (in which God is called the living God) is driven forth with aftonishing motion, and covers the womb, from which it proceeds. It is the fame in all funs; and in our fun,

in the type of this world, it is the beft image of the majefty and meekness of God in the fecond centre of deity; it is the lion, and lamb together, in ftrength and sweetness; and fhews forth, in this broken system, the most glorious display of the beneficence and liberality of its great maker. Mat. v. 45. Pf. xix. 4. But this world called Afia, from matter in chains of dark, cold, heavy and hard compaction, the land of mitfrajim, ftraitness and conftriction makes now our prison, and house of bondage in flesh and blood, where we must be humbled and feel fin and death, and all the evils of the firft fentence, till Jefus Chrift deliver us by his fpirit, and the two-edged fword of light and breath out of his mouth, into the liberty of the glory of the fons of God; that is, into that state of pure materiality seen in the cryftalline fea in which the feuen burning fpirits pour forth their united lights in this broad and deep mirror, fpeculum lucidum, before the throne of God, where infinite images of the divine mind are for ever * feen, contemplated, and admired. In this ftate it becomes

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There is very little question, but the region or world of ideas, and intelligibles, the firft forms in the firft matter in the schools of Pythagoras, and Plato in particular, was derived from the ancient Hebrew doctrine on the great fea of Solomon, near the altar of perpetual fire. A modern writer fuppofes generally, that the

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