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past; and must be fulfilled in the times fore-ordained. And the Lord Christ, our judge, will execute righteous judgment to the destruction of the man of sin, flesh born of flesh, that no part of the finner, or of outer man, can stand before his fire, but must perish, and will be abolished in Edom, Moab, in the Egyptians, Philistines, and all nations called upon by the prophets to bless and praise the Lord for their great salvation. Psal. lx. 8. 108, 9. Isa. xix. 24, 25. Deut. xxili. 7. Obad. vi. 18, 2i.
The two witnesses have been in fackcloth for 1260 days, or years; are they yet risen from their death? is the rain, the plentiful effufion of the gifts of the spirit (which is witheld during their testimony) yet poured out? surely not the christian world is as great a harlot as ever the Jewish church was: and the beast with two horns coming up out of the earth like a lamb, and who spake as a dragon, in Rev. xjii. 11. has had that great power for nearly thirteen centuries, which John foresaw, would be exercised against the gospel, in all kingdoms. Darkness was never manifested, till Luci
gift of the everlasting fire, the salt for the gospel sacrifices, and a pledge of that fire of love which shall one time baptize and clothe all Aesh with the glory, or Schechinah of God. The lessons taught by the altars of killing and quickening, may be seen in the daily service of the temple, where the whole is explained.
fer's fer's cherub, or the solar chariot of Eden was broke. Ęzek. xxviii. 12, 19. 'Till Ham, the second principle, left his habitation, and shewed the nakedness of his father to his brothers. This servant of fervants may be seen in Nebuchadnezzar, over whom feven times, the longest fervitude of the law to the jubile must pass, before he comes to his kingdom and glory again. Gen. ix. 25. Exod. xxi. 5. Dan. iv, 16, 23, 25, 32, 36, 37. Hulfius speaking of the white colour says, it is the sign of joy, to which Solomon alludes in the white garment, signifying immaculate purity and liberty, because a slave manunitted passed into freedom by putting on the splendor
of a white garment. How came he to forget, that · this most wise king had his eye on the spiritual sense
of the white rayment of the typical priests? all the ancients (as irhovius in his excellent work de palingenefa veterum p. 97, 102. has shewn us,) were buried in this colour, not having forgot the early traditions of the fall of Adam, and the promise of that blessed feed, who was to cover our nakedness in the dark prison of our earthly house, with the light, of his own glory, the garments of praise and salvation, as Ifaiah calls them, which his father taught him to weave, immortal and beautiful, as those which the Ancient of Days wears in Dan. vii. 9. and the son appears clothed with in Rev. i. 13, 14, The same author, mentioning in p. 181: de vallibus prophetarum, the black and white horses, that go
toward the north, to Assyria and Babylon, places of the first dispersion, and of the first and most ancient captivity of the Jews, supposes them to be the fymbols of the apostles going forth to preach. Strange interpretation! they denote physical truths of the re-union of darkness and light, which are one, and from one root, capable indeed of division in the generated image of God, but not so in the generator. Zech. vi. 2, 6. If we look at the che rubim, the fire, and the wheels of this hieroglyphic, we shall see the rise of it in the north, with a strong wind, and cloud; then the fire pressed out, and catching itself, returning most rapidly to the centre, and passing through the compresling point, and by this, causing the continual rotation or wheel upon its own hidden axis or centre. All these powers appeared at Pentecoste in the mighty wind, in the fire, and in the cloud or vapor: and the first born received, in the mystery, their regal thrones, to shine as funs in the kingdom of heaven; to which they in all appearance ascended when they dropt as Elijah did, the earthly tabernacle, and will not appear, till the feast of trumpets proclaims their advent, as part of the holy angels with Christ, the archangel, the Michael, whose throne illuminates all the thrones of our dear elders and kings. In another sense, when a word derived from this root signifies the woof, gnereb, the pillar or foun dation of the web or texture, it insinuates in the
prophetical view the work, which wisdom preparo eth who clotheth her household with scarlet, and maketh coverings of tapestry, her clothing is filk and purple. Prov. xxxi. 21, 22. We deny not the fubordinate senfe, but this is laid for the ground of a more noble and elevated signification: and so allowed by almost all writers. This wisdom is the same person that hath built her house, and hewn out her seven pillars. Prov. ix. 1. And these are the same as the seven lights of the holy place, where the beautiful veil of tapestry hung, (on which were inwoven the Cherubim of cunning work. Exod. xxvi. 1, 31, 36.) between the two holy places in the figure of the tabernacle. Now as this weaving proceeds from the mixtures and com binations of the seven evenings and seven mornings, mystically the seven luminous principles : so the most amazing monument of this texture appears in the rainbow, in that crystalline mirror, delivered from the bands of compaction into fluidity and liberty: and this too becomes the pledge and carnest of blessings in him who must clothe all again with the blue, purple, scarlet, and fine twisted linen, which will never wax old, or break its cunning work. And for this reason, the appearance of the bow that is in the cloud on a rainy day, was seen about the throne of the cæleftial Adam in Ezek. 4. 28. In the deepest sense, they are the seven numbers flowing from the three higher principles,
which together form the decad or ten glories of a priest of the order of Melchizedek; to whom Abraham offered his tenth, including the other nine in it. On this ground, the word in Hebrew denoting ten, * gnafar, imports riches also; and this was the reason of this number being so sacred among the ancients, and in the school of Pythagoras; and also of the priest blessing the people with his hands and fingers spread every day in the temple-service.
In another signification from this root, gnarabah imports the wilderness or waste place. Calmet introduces the vulgate, to him that rideth upon the defarts. As the prophets compare the whole world to a wilderness, and Babylon, the great city, is the world in confusion by the sin of the two great transgressors, Lucifer and Adam. So this language has respect to the first beautiful order and harmony of heaven and earth, in their three principles, and powers, called witnefses, the eEtypes of the Ensoph, or
* The learned may consult Vitringa, as the least exceptionable on this number in Miscell. Sac. lib. s. cap. 10. and the manner of the priest, and the bigb-priest in giving the benediction to the con. gregation of Israel, is thewn by extending his fingers, and lifting his hands above his head; but the high-priest only to the golden plate, on which holiness to Jebovah was engraved: and where the union of the Lord God with his beloved fon was made in one parzupb, or person as the Cabbalifts speak. Ainsworth on Numb. 6. 23. cites Maimonides for this account of blessing in his treatise of prayer, chap 16, 9, 10, 11,