from them, as their multiplication into numbers or hofts, who are born of incorruptible feed, and bear temples, or bodies of light and glory, sometimes called pillars of fire, clouds of heaven, tabernacles of beauty and holinefs, garments of praise and falvation, and the fine white linen of juflifications, in which they shall never taste death, pain or forrow any more. The glories and gifts from the * holy Spirit, or the cæleftial Jacob, who may be interpreted, Fafhar-el, the juft and upright God, as Jehovah is called by this word in Pfal. xxv. 8. Good and upright is Jehovah, therefore fhall he teach finners in the way; that is, he shall lead men to his own righteousness, or juftification in Jefus Chrift. And his juftifications were proclaimed at Pentecofte, according to his holy vengeance against flesh and blood, by the spirit and truth of another flesh, another blood, another cloud and everlafting fire, even that of his beloved one to the elders at the mount Zion difpenfation, published at that festival.

*The wife Jews who once knew the spiritual fenfe of their figures, call the Pentecofte, the opening of fifty gates in Binah, the third number of deity, for the defcent of the cæleftial powers or influences through fo many channels of divine gifts. They cal it the jubile, and the day of vengeance in God's heart, the lamb and dove-fire: the noble sense of which was revealed at the fifty days for the feven orders of redemption in CHRIST.

*

His ftrength or the display of his wonderful power is faid to be in the clouds; in the pureft, fiery materiality, moft fubtle, and moft refined into smallest atoms; in which the clouds are called the duft of his feet. Nah, i. 3. For this is the gold, the fine gold of the fpiritual and new Ferufalem. That clouds ultimately fignify spiritual bodies, may be seen by the altars of brafs and gold, covered with clouds and vapor of sweet incense for fifteen centuries continually under Moses; and by Chrift, the fpiritual Adam, under the luminous cloud at his transfiguration, the pattern as well as the creator of these garments of glory; by his baptism in the dove and her wings of filver and gold; by his afcenfion in a cloud; by his fecond coming in the holy, fpirit in fire, blood, and vapor of fmoke of the, incenfe of heaven; and by his laft manifestation

*The doctrine of primordial atoms was learned from the altars of Mofes, where the fruits of the earth, and the compaction of flesh and bones in the victims, declared the means of deliverance into liberty as clouds or vapors, as all matter, the Hyle and To pan of the philofophers, must pass through the purifying fire of the holy Spirit, to be regenerated, made new and redeemed. In this fenfe, Babylon, the great city of fallen matter, must be burned, and by fire from heaven, change from brass and wood, ftones, metals, and other impurities into gold again, even fuch gold, as the streets of the new Ferusalem fhew on high. Shekakim, understood of the highest heavens, not by local distance, but by purity of matter, and penetration of all inferior heavens, is tranflated Pulvis tenuissimus, nubes fuperiores et tenuiffima, by Bythner, Buxtorf and others.

promifed from heaven in clouds, with power and great glory with his holy angels on their clouds, the thrones of judgment, to judge in meeknefs, righteousness and truth. Rev. xii. Matt. xxiv. 30. Zech. xii. 10, 12. Dan. vii. 13. Thus is God to be adored with filial reverence and facred awe for the magnificence of his holy places in the temple, which, in its perfect beauty, and ultimate intention, is heaven itfelf, as John fhews us in Rev. xxi. 22. It is there, we muft find the fea of glafs, transparent as crystal, mingled with fire, and clothed with the feven burning Spirits, glorifying this vafte ocean of pure materiality, the lamb's bride and wife, fpiritually his own chavah, Eve, mother of incorruptible elements: in which, as the luminous mirror of deity, are glories which no eye has feen; no ear heard; nor hath it entered into the heart of man to conceive what good things God has prepared for his people, the fegullah or myftic Ifrael; and through thefe kings and priests, for all nations, tongues, languages and peoples, Now, let me fubjoin more reasons, why Ifrael may be tranflated a right or righteous God. First, becaufe Fafhar-el more properly fignifies that name, 2dly, Because Jacob, on whom this name was divinely put, is the father or former of all right and perfect men, called new men, created after God in righteoufnefs and true holiness, which image was Joft by tranfgreffion in Eden. Eph. iv. 24. Gen. i. 26. 3dly, In this third number, Jehovah is found

to

to be the generator of hofts, or multitudes of Elohim, angels or cæleftial men, both in internal and external glory and perfection: for certain attributes of the fupreme God imparted to them give the denomination of Gods and Lords, according to the Hebrew theology; which the apostle confirms in 1 Cor. viii. 5. There are Gods many, and Lords many in the vaft fyftem of worlds and creations. Hence the ancient Jews, as well as christian writers, * Leufden, Buxtorf, Bythner, Parkhurft and others, acknowledge that Elohim, Gods, and Adonim, Lords, are appellative names, afcribed to angels of certain powers and perfections, and to men on earth, who have the dignity of rule and dominion over others, as judges and princes. They are called thrones, or folar lights; kings and monarchs over their own principalities. One of the most beautiful and noble images of their power and beneficence, as funs of living light, I have given in the mysteries of the firft-born, &c. To which let me add what I lately read in that great and excellent man, Burnet in b. 4. p. 142. of his theory

The learned may confult Leusden and Buxtorf, de nominibus divinis. In which they may fee various orders and ranks of cæleftial fpirits, clothed with different attributes of the deity, denominated by titles, expreffive of their characters and offices, as kings, priests, judges, princes and elders; because all fystems are formed of a polity, like unto that of Ifrael below.

of the earth. "The fun, the great monarch of the planetary worlds: whofe dominion reaches from pole to pole, and the greatness of his kingdom is under the whole heaven. Who fends his bright meffengers every day through all the regions of his vaft empire; throwing his beams of light 'round about him, fwifter and further than a thought can follow. Who would not wifh to fee the court of fo great a prince: who hath more worlds under his command, than the emperors of the earth have provinces and principalities. Neither does he make his fubjects flaves to his pleafure, or tributaries to fupply his wants; on the contrary, they live upon him, he nourishes and preferves them: gives them fruits every year, corn, and wine, and all the comforts of life." I will fay, this is an excellent picture of kings on their thrones or cherubical chariots in heaven; and gives the best leffon to all who fit on thrones, fhadows of the truth below, to imitate the great God and creator of those noble fervants of his power and beneficence, his liberality and overflowing goodness. And was I to write a dedication to kings and emperors, this great Lord of our fyftem fhould furnish me with matter for inftructions. 4thly, Because the fense of an upright God is not forced, as it seems to be, in deriving Ifrael from Sar, a prince, and El, God; and though his name was changed from Jacob to this, after wrestling with the angel, and