was taken up to the throne of the ANCIENT of DAYS, as it was revealed to Daniel and Johns whom I have fhewn to be the feed of the woman clothed with the fun, and upon her head a crown

of

:

for my name, Shemi, is in him. Exod. xxiii. 21. adly, Names reprefent natures according to real truth. To be called, or named God or Lord, is to be fuch in truth. 3dly, Chrift speaks, "you fhall not fee me again, till you fay, blessed is be that cometh in the name of the LORD:" this paffage is allowed to be taken from that beautiful Pfalm cxviii. 26. Blessed be he that cometh in the name of JEHOVAH. 4thly, Paul fhews us Chrift, who was provoked, and executed judgment from that cloud of fire, as Elohim Adonaj, the Lord God over Ifrael, as both thefe names are acknowledged to be relative and common to other beings of great excellence in heaven and by the Jews, they contain fome thing of judgment and rigor against an enemy, or a finner; which attributes of power and magiftracy as corrective and avenging, are not found in JEHOVAH; for in that name, it is faid, fury is not in me. Isa. xxvii. 4. 5thly, Because the coming of Chrift in GLORY, is coming in the name, titles and attributes of JEHOVAH, who maketh the clouds, his chariots; and these clouds are for the Messiab, and bis Ifrael. 6thly, Because he may be, faid to ride, as well as walk in the name of the Lord: for, as the folar light is said to have wings and feet, meaning only the velocity of its motion, and the expansion of its rays; fo God is faid to walk among the camp of Ifrael, though no local motion, but his prefence be fignified by fuch expreffions. Lastly, because this name, this name ancient, or from old time, more especially points out the ANCIENT of DAYS, to whose throne the son of man was taken up, feveral yet unknown ages, before he was manifested personally in flesh, which was the great fecret, mystery of godliness to be openly revealed, and not the beginning of it, as the Socinians in particular labour to maintain. The heavens are called the names, because they ex

prefs

of twelve fars: he was carried in the clouds of heaven, cherubical chariots, to fit on the right hand of the most high on his throne of fire, many ages paft: who, being made one with the creator of all heavens and all earths, called days by evenings and mornings, in facred phyfics darkness and light was to become man under the fall, and fhew both his true kingdom and priesthood over flesh in his own body from the woman under the law; and who, after having killed and flain the flesh, the enmity and fin, was to raise, and quicken it by the glory. of the father given to him; and to become the vifibie head, and first-born from the dead openly declared over all Ifrael. It is a rule of facred phyfics, that the firft heavens or names, Schemoth, muft rule and govern all other heavens, and their kings, later in generation, and indeed the fons and children of the most ancient. To this throne, or chariot of fire, the fon called Elohim or God, in Pfal. xlv. 7. was exalted, where the union of the eldest God with this younger fon, forms the bleffed and

prefs the hidden effence of God, as ectypes, or visible generations. They are dual in reference to the mystery of the two boly places of the temple: and when Shem, the name, takes a fœminine termination, as ab, father, doth, it fignifies this one universal truth, that all beings generated, both in matter and spirit, are vessels and ́ brides penetrated always, and filled with the life; glory, joy, power and every blessing of the invisible first cause, in all, through all, and above all,

fure

fure foundation of falvation for all loft and perished children of deity. The imagery of a rider must be applied to the cherubim or chariot of God, at v. 18. to whofe throne ten thousand thousands of angels or cherubim are united, and receive their everlasting fires, lights, and all the treasures of the fupreme God. The work and explanation of the cherubim of Ezekiel fhew the generation and evolution of the glories forming a perfect man after the image of God. And on this chariot or glory of JEHOVAH fits man, one righteous Adam, and will fit, till all things are fubjected unto him. The prophet John fhews the fame throne; on which God, and the lamb, the male of the first year, are fitting and feeding Ifrael, and all nations with the incorruptible bleffings, and exhaustless riches of the new Jerufalem. Rev. vii: 17. Ifa. xxv. 8. Pfal. xxiii. 1. Rev. xxi.

4.

"BEHOLD, he will give in HIS VOICE, the VOICE of STRENGTH."

Behold bears a forcible meaning, calling for great attention to fome wonderful work. And it is a low fense to apply this voice to thunder, to prophefy, or to the preaching of the word, as many have done. Those who speak of the voice of angels, and the last trump, give a greater dignity and importance to the expreffion. It is fpoken in reference to the VOICE of GOD, called the TRUMP of GOD, and the VOICE of the ARCH-angel, our Lord,

the

the ancient Michael, who began the war with the dragon from the hour of his birth and separation. Rev. xii. 1-7. Dan. vii. 13. Pfal. ii. 3—5. 2dly, it refers to that power of Christ, the truth, the re furrection and the life, when he cried out with a loud voice, Lazarus, come forth. John 11. when this pledge and earnest of the glory of his power over all flesh, was given by that loud voice, which will call all from their graves in the order of their rifing in, and through him. 3dly, It looks to that promise, once more I fhake, not only the earth, but the heaven, that those things which cannot be shaken, may remain. Heb. xii. 26. When the heavens which now are, shall pass away with a great noife, and the elements be diffolved, and the earth and all its works shall be burnt up. 2 Pet. iii. 10-13. 4thly, It comprehends those thunders, and voices, and lightenings from mount Zion, in which the quickening fpirit of the fecond Adam, the Lord from heaven, defcends, and manifefts himself to his faith ful few, and chosen out of the world. Thefe go forth in ftrength and power to call men from the graves and land of darkness, and shadow of death in this flesh and blood; to fuch as have faith to bear the inner crofs and furnace of Zion, and know the fecret place of thunder in their own temple, the blacknefs of darkness, whence God commandeth the light, the marvellous light to break out, and shine as the day-ftar in the heart for ever. 5thly, The

thunders,

thunders, voices, lightenings, earthquakes and hail manifested at Pentecofte, the vifible Zion from the invifible on high, in rufning wind, in blood and fire, and pillars of vapor, are here alluded to, as well as the tongues of fire, the trumpets of the elders at this evangelical festival, when all things became new from the LORD of the GLORY, and the BLESSER of the NATIONS. Laftly, as a prophecy, it looks to the time of the feventh trumpet, the mystery of which figure David understood; for at this trumpet, great voices are heard in heaven, faying, the kingdoms of this world are become the kingdoms of our Lord, and his Chrift, that is, the whole affembly of the first-born, and he shall reign for ages of ages. Rev. xi. 15-19.

Verse 36. Give ftrength unto GOD; his EXCELLENCY is upon ISRAEL; and his STRENGTH is in the CLOUDS. Shekakim. Venerable is GOD out of HIS SANCTUARIES: the GOD of ISRAEL, giving ftrength to the PEO BLESSED be GOD. Elohim.

PLE.

This paffage demands the afcription of all ftrength and power unto God, as the fole, independent and unoriginated fource of it: and informs us, that his peculiar excellency, and most exalted perfections are found in Ifrael. Which name must be understood of the divine Jacob, first in his twelve fons. 2dly, in the 144000 decreed

from