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the lamb's bride, the new Jerusalem, and mother of free fons: into whose fpiritual forms, death and corruption cannot enter, and in that city of the living God, they as children, enjoy things which eye hath not feen, nor ear heard ; neither hath it entered into the heart of man to conceive what God hath prepared for them that. wait for him. Ifa. lxiv. 4, In this form of restitution to primæval beauty and splendor, we see the waters of Ezekiel, ch: xlvii. 9, 10. to swim in, where fish are exceeding many, a very great multitude. And this multitude must be found in the sea of crystal, mingled with fire of Rev. vii. 9. and the fishers standing above the fea, are Ezekiel's fishers who have gathered all nations to themselves, the blessed elders, or Ifrael.

The same truth is represented by the river Chebar, the water of purity, over which the Cherubim of glory are seen by Ezekiel: over this crystalline sea, mingled with fire from centre to a globular cir

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christian church was corrupted by platanic converts : it was changa ed into Paganism by the exclusive pretence of priests to prophecy, that is, to fpiritualize the law; by forsaking Mofes, they soon loft the key of knowledge; and the two witneles are to this hour, in fackcloth, and in the wilderness, and have been in this neglected ftate, for nearly 1260 years. Nor will the heavens be opened; and rain, the abundance of spiritual gifts be poured down, till their testimony finish; and till the conversion of the Jews shall be the earthquake, and cloud of beaven, to alarm foon, and afonish ibe nations. .

cumference,

cumference, John the true cabbalift shews the 144000, or the elect Ifrael standing with their golden harps, having got the vi&tory over the beast and his image; the first beast or ferpent, of fatari, and Adam's beastial body, the effect of the serpent's deception, and his own felf-will, and self-defire of independence on his God and Creator. And as the prophets vary their imagery and fimilitudes to exercise and gratify the searching mind with new scenes, we find the city of the new Jerusalem of fine gold as pure crystal, in Rev. 21. because the spiritual substance of it is penetrated and clothed with the light of life, an Hebraism for living light, of which the sun is a type and shadow for a season. In another view, it is found to be the same as the new heavens, and new. earth, where the three heavenly witnesses and three earthly witnesses, are married in an indiffoluble threefold band; in which the holy spirit baptized the sons of regeneration, the order of kings and priests, or the first fruits to God and the Lamb at Pentecofte; nor is this blessed fire, blood and vapor, different from the cloud or pillar of fire, the cherubical chariot of the Lord God of Ifrael, in which he dwells as in his own temple, house or tabernacle for ever. In the psalms, these glories are called the wings, and the feathers of the most high, spread over his children and feeding them with angels food, and the hidden manna, which

they

they that eat, never die, that is, under the fecond death.

Casaubon says that Chebar fignifies multitude of waters: Hiller supposes it the same as the royal river, Aachar Malcha, of Ezek. i. 1. and 3, 15. But why is it not the river of the fon, as the word properly signifies, since Caph is allowed to mean; not only fimilitude, but reality. John i. 14. The same thing occurs in the river of fire before the ANCIENT of DAYS, whom the wise Jews call the elder of the elders; by which expression, they intend the Lord God as characterized in Deut. Xi 19, literally translated the * Gods of Gods, and the Lords of Lords, the great God.

I saw looking, says Daniel, chap. vii. 9, 14. till the thrones were raised up, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne flames of fire; his wheels were burning

fire,

* That excellent metaphysician Colliber, says in his enquiry into the existence and nature of God, p. 209. Limitation by an internal reason is so far from imperfection, that it is the utmost perfection or completion of being. This appears from the doctrine of the trinity in the divine nature; which, however understood or explained, implies a limitation with respect to number included in the very nature of perfection (the internal reason of the divine existence.) To which I add, that all beavens, and eartbs, forming the e&types, or generated images of deity, have the same ternary,

fire, a river of fire issued and came forth from before him: thousand thousands were ministring unto him; and ten thousand times ten thousand were standing before him. To this throne was brought the fon of man (Bar Enosh) when he was taken from his mother's bowels, as revealed to David, in Psal. ii. 1.7. Pfal. Ixxi. 6. Psal. xxii. 9, 10. and to John. Rev. xii. 5. Then he became the Nazarite, in the eminent sense, and never knew father, mother or brethren, according to the subsequent transgression. This truth so well known once to the Hebrew church has been shewn in the first dia. logue addressed to the Jews, lately published by me, preparatory to the fuller elucidation of this wonder, or secreted event, till the mystery was made known in the fulness of times fore-ordained for his visibility and obedience in a body of the flesh of fin; who, by once suffering in it, has purged away our fons, and is declared to be the propitiation for the firs of the cojole world. Heb. i: 3. John i. 29. and 1 John ii. 1, 2. And at this time begins his coming in clouds, as the testimony was given in the pillar of fire, the true Schechinah of the divine presence: and in the temple, figuratively recorded on the clouds on the altars of brass, and of gold, as these types are largely opened in the gospel of the daily fervice, where good tidings were preached every day to Jew and Gentile.

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in all perfect creations. And this doctrine was derived, not from the Chaldeans, or Platonists, as Dr. Priefily supposes, but from the knowledge of what Abraham, Ifaac and Jacob prefigured of the Mefab. Le Clerk has even shewn us, that this doctrine of the triad was spread all our the East. And what Dr. P. speaks at p. 257, The three primary beings interceded for delinquents, and subjected themselves to the feelings of natural and moral evil for the sake of the delinquent brethren, contain more scriptural truths, chan he would willingly allow. But whence could the Chaldees

derive

And the last open publication of his second coming in fpirit, was, when a portion of the fiery matter, fell on the heads of the 120 brethren, out of all nations at Pentecoste; and he was revealed in the third number, at the end of fifty days, as the circumcifer of flesh by the fire, blood and vapor of the first heavens ; by which judgment of fire and burning, he will baptize all flesh, and burn away the old Adam, root and branch, and all the fins bound up in flesh and blood of the woman, to utter desolation and destruction. But this pouring

forth

derive the notion, that every triad begat its triad, but from the partriarchs and Mofes, and the rows of stones in the high-priests, all in triads; and three fathers over Ifrael? which we find continued to the end of the new Jerusalem, and her triad at the four gates, and the primary triad in the midst of her, as in the camp of Israel of old, the same thing was seen Rev. xxi. 12, 14, 21. compared with Numbers, chap. 2. where he may see in Ainsworth on that chapter many admirable things. Let him hear Colliber on

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