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must be seen in the truth, in the Cherub of Ezek. 28. Ainsworth on the canticles, writes like a child, for no disciple of Calvin ever appears to possess the spirit of true interpretation. On this verse, he says, Christ appeared as an Ancient of Days, with his hairs white as wool, in Rev. i. 4. but here as a goodly young man, with curled locks, black as a raven. This prophesying may please, women and children, particularly at the taber. nacles and foundery, or the Monks and Nuns;. few of which last were ever averse to a goodly young man, let his locks be of any colour. This commentator, and Calmet too, about the fruit, or foliage of the palm-tree, wander from the sublime sense of every part of this nuptial song. He appeared in Rev. i. 4. to shew, that he was the same fon of man taken up to the Ancient of Days many ages past, as this wonder, Semeion was revealed to Dan. vii. 13. and to John, in Rev. xii. 5. and he appears in white, his father's garments, as he did on mount Thabor, in rayments whiter than snow or wool. How mean is the sense, which he as well as many more have given of white, (which is the complexion of all colours in unity,) that it represents the Ancient of Days, Dan, vii. 9. as full of gravity, wisdom and justice. But black, and curled ļocks, as signs of heat and strength in nature, denote strength and vigour spiritual, and the unsearchable mystery of his councils. In malice be


children, but in understanding be men, says the apostle: but the scholars of Calvin have reversed this golden leffon *. The truth in the mystical sense is this, that it is the fame God that dwelleth in light, and in darkness: in the white clouds, his garments, and in thick clouds and darkness round about his throne. The word gnaraphel, expressing thick darkness, tettebr& densa, is used fifteen times in facred writ, and applied to God, as Bythner obferves on Pfalm xviii. 10. Psalm xcyii. 2. The Messiah hath all powers given unto him; the evenings and mornings of the new heavens, and new earth, where every light is doubled with the preceding, and to the next in succession gives its own strength, till the whole system be perfected in the Urim and Thummim, that is the lights, even the reduplication of these glories, as they exist in the most high God. It is rather strange, that the dark æther, or invilible spirit ť of cald, should be deemed a mere


* The painters in the Romis church took, in all probability, the first notion, as well as the manner of representing God the father, and his son, from this vision, in the lowest form of the ancient Anthropomorphites: it is horrible to relate the degrading nature of such stupid idol-makers.

it Let any one consult Sir Kebelm Digby's nature of bodies, ch. 5. on heat and cold, and their active powers. Bacon says, darkness has little activity. A mere privation is a non-entity: and what agency can nothing have? In the mysteries of the first born, &c. I

privation, or absence of light by modern philo. sophy; when it is the first root or ground of all creations, and is the reshith of Moses, comprehending male and female essence in one principle, or head, as to time, order, number, and dignity. The mixture, (and one thing cannot admit of the term) or the evening precedes the morning or light; and is the secret bed and chamber, whence the glorious light is generated, and cast out with amazing projection, to a circumference, or globular extent; where the rays must be equi-distant from the fountain, or solar womb, when the medium through which they pass, is perfectly homogenial, as in the feas like crystal, they exceed not one another; and therefore these are vaste * global oceans, figured by the roundness of the sea, and lavers of Solomon, 1 Kings vii. 23, 35.,

God God setteth his tabernacle in the fun: from the hidden wheels, pressing against each other, cometh forth the fire or light, as the Cherubim came forth out of the north, the darkness; and 'the fire concealeth the wrestling centre under the emanation of the lights. This in nature is but a fhüdow of the true God, and of the living light, most ravishing, sweet, penetrating, and inebriating to folly and madness in the eyes of the natural man; as it ap. peared at Pentecoste in those brides of the Lord; and as David seemed to Michal, who in this place, (as Bacon speaks of Sarah, laughing at faith imputed to Abraham for righteoufness vol. i. 262.) is an image of natural reason ; fo did these devout children of a true physical regeneration, begot by the breath of the holy spirit, and his loins of fire, appear drunk with new wine to the natural man, the Few under the law of figures, and not in possession of the Spirit and truth to them. And so God has rebuked the wise and prudent, and made his wifdom seem foolilhness unto men, and revealed its greatness and excellency to babes; minds no more idolizing the light of nature, or the dietates of reason, than children who resign themselves to the wisdom, love and experience of their parents, as

have shewn in p. 87. darkness to be the gravitating æther, called the northern born by the prophets, binding all things, till light opens the chains. Mr. Hutchinson has said many theosophical truths about darkness in his works.

# Mr. Parkhurst seems to derive the word orb, in Latin orbis, from this root: and it is probable, as the system of the planets moves in elliptical orbits, and the fun on its own centre, in a perfect orb, is the great mingler, or spouse to the whole One of Origen's great errors and heresies, mentioned (unless my memory deceives me) by the learned Huet, was, that the bodies of the saints in the resurrection would be round, or perfect globes. This opi, nion, quite harmless, and perhaps not false, as being the nearest likeness to light, was then dangerous : but councils, and priests, thank heaven, rule no more.'



man, in his highest intellectual powers, ought implicitly to believe any divine mystery; for as Bacon, in the whole chapter of inspired theology, replete with proper lessons to philofophical minds, speaks; for the more absurd and incredible it is, the greater honour we do to God in believing it; and so much the more noble is the victory of faith: as finners, the more they are oppressed in consci. ence, yet relying upon the mercy of God for salyation, honour him the more ; for all despair is a kind of reproạching the deity. To return: it is rather strange, that excellent christian philofopher Cheyné, when acknowledging the wonders of the fluid of light as discovered by the celebrated Newton, should call black the suffocation of colours; for it is the total absorption or imbibition into its own womb and bowels, as the true source in this lower world. And here we find Saturn, the first God and parent of the others, corrupted by mythologists, poets and philosophers, the cold, aftringent darkness, fwallowing up his own children, and casting them up again, which is true in colours as well as in feeds, bound as it were, in death, in the winter, where his strength was most perceived in these months: who is said to sleep in this season, and to awake in the summer. This is a mixture of truth and error, concerning the fall of Satan, and his angels, and the fall of their heavenly materiality, or vessels; and as to the


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