the lamb's bride, the new Jerufalem, and mother of free fons: into whofe 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. Ixiv. 4. In this form of reftitution to primæval beauty and fplendor, 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 fea of cryftal, mingled with fire of Rev. vii. 9. and the fifhers standing above the fea, are Ezekiel's fifhers who have gathered all nations to themfelves, the blessed elders or Ifrael. The fame truth is represented by the river Chebar, the water of purity, over which the Cherubim of glory are feen by Ezekiel: over this cryftalline sea, mingled with fire from centre to a globular cir christian church was corrupted by platonic converts: it was changed into Paganifm by the exclufive pretence of priests to prophecy, that is, to fpiritualize the law; by forfaking Mofes, they foon loft the key of knowledge; and the two witnesses are to this hour, in fackcloth, and in the wilderness, and have been in this neglected fate, for nearly 1260 years. Nor will the heavens be opened; and rain, the abundance of spiritual gifts be poured down, till their teftimony finish; and till the converfion of the Jews shall be the earthquake, and cloud of heaven, to alarm foon, and aßionish the nations. cumference, cumference, John the true cabbalift fhews the 144000, or the elect Ifrael flanding with their golden harps, having got the victory 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 felf-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 fcenes, we find the city of the new Jerufalem of fine gold as pure cryftal, in Rev. 21. because the spiritual fubftance of it is penetrated and clothed with the light of life, an Hebraifm for living light, of which the fun is a type and fhadow for a season. In another view, it is found to be the fame as the new heavens, and new earth, where the three heavenly witneffes and three earthly witnesses, are married in an indiffoluble threefold band; in which the holy Spirit baptized the fons 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 pfalms, these glories are called the wings, and the feathers of the moft high, fpread 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. Cafaubon fays that Chebar fignifies multitude of waters: Hiller fupposes it the fame as the royal river, Nachar Malcha, of Ezek. i. 1. and 3, 15. But why is it not the river of the son, as the word properly fignifies, fince Caph is allowed to mean, not only fimilitude, but reality. John i. 14. The fame thing occurs in the river of fire before the ANCIENT of DAYS, whom the wife Jews call the elder of the elders; by which expreffion, they intend the Lord God as characterized in Deut. x. 17, literally tranflated the Gods of Gods, and the Lords of Lords, the great God. I faw looking, fays Daniel, chap. vii. 9, 14. till the thrones were raised up, and the Ancient of Days did fit, whose garment was white as fnow, and the hair of his head like the pure wool: his throne flames of fire; his wheels were burning fire, * That excellent metaphyfician Colliber, fays in his enquiry into the existence and nature of God, p. 209. Limitation by an internal reason is fo 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 exiftence.) To which I add, that all heavens, and earths, forming the ectypes, or generated images of deity, have the same ternary, fire, a river of fire iffued and came forth from before him: thousand thousands were miniftring unto him; and ten thousand times ten thousand were ftanding before him. To this throne was brought the fon of man (Bar Enofh) when he was taken from his mother's bowels, as revealed to David, in Pfal. ii. 1. 7. Pfal. lxxi. 6. Pfal. xxii. 9, 10. and to John. Rev. xii. 5. Then he became the Nazarite, in the eminent fenfe, and never knew father, mother or brethren, according to the subsequent tranfgreffion. This truth fo well known once to the Hebrew church has been fhewn in the firft dialogue addreffed to the Jews, lately published by me, preparatory to the fuller elucidation of this wonder, or fecreted event, till the mystery was made known in the fulness of times fore-ordained for his vifibility and obedience in a body of the flesh of fin; who, by once fuffering in it, has purged away our fins, and is declared to be the propitiation for the fins in all perfect creations. And this doctrine was derived, not from the Chaldeans, or Platonifts, as Dr. Priefly fuppofes, but from the knowledge of what Abraham, Ifaac and Jacob prefigured of the Mefiah. Le Clerk has even fhewn us, that this doctrine of the triad was fpread all our the Eaft. And what Dr. P. speaks at P. 257. The three primary beings interceded for delinquents, and fubjected themselves to the feelings of natural and moral evil for the fake of the delinquent brethren, contain more fcriptural truths, than he would willingly allow. But whence could the Chaldees fins of the whole world. Heb. i: 3. John i. 29. and 1 John ii. 1, 2. And at this time begins his coming in clouds, as the teftimony was given in the pillar of fire, the true Schechinah of the divine prefence: and in the temple, figuratively recorded on the clouds on the altars of brafs, and of gold, as thefe types are largely opened in the gospel of the daily fervice, where good tidings were preached every day to Jew and Gentile. And the last open publication of his fecond coming in fpirit, was, when a portion of the fiery matter, fell on the heads of the 120 brethren, out of all nations at Pentecofte; 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 firft 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 defolation and deftruction. 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 Ifrael of old, the fame thing was feen Rev. xxi. 12, 14, 21. compared with Numbers, chap. 2. where he may fee in Ainsworth on that chapter many admirable things. Let him hear Colliber on |