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paft; and must be fulfilled in the times fore-ordained. And the Lord Chrift, our judge, will execute righteous judgment to the destruction of the man of fin, flesh born of flesh, that no part of the finner, or of outer man, can ftand before his fire, but muft perifh, and will be abolished in Edom, Moab, in the Egyptians, Philiftines, and all nations called upon by the prophets to bless and praise the Lord for their great falvation. Pfal. Ix. 8. 108, 9. Ifa. xix. 24, 25. Deut. xxiii. 7. Obad. vi. 18, 21.

The two witneffes have been in fackcloth for 1260 days, or years: are they yet rifen from their death? is the rain, the plentiful effufion of the gifts of the fpirit (which is witheld during their teftimony) yet poured out? furely not: the chriftian 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 fpake as a dragon, in Rev. xiii. 11. has had that great power for nearly thirteen centuries, which John forefaw, would be exercised against the gospel, in all kingdoms. Darkness was never manifefted, till Luci

gift of the everlasting fire, the falt for the gofpel facrifices, and a pledge of that fire of love which fhall one time baptize and clothe all flesh with the glory, or Schechinah of God. The lessons taught by the altars of killing and quickening, may be feen in the daily Service of the temple, where the whole is explained.

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fer's cherub, or the folar chariot of Eden was broke. Ezek. xxviii. 12, 19. 'Till Ham, the fecond principle, left his habitation, and shewed the nakedness of his father to his brothers. This fervant of fervants may be seen in Nebuchadnezzar, over whom feven times, the longeft fervitude of the law to the jubile muft pafs, before he comes to his kingdom and glory again. Gen. ix. 25. Exod. xxi. 5. Dan. iv. 16, 23, 25, 32, 36, 37. Hulfius fpeaking of the white colour fays, it is the fign of joy, to which Solomon alludes in the white garment, fignifying immaculate purity and liberty, because a slave manunitted paffed into freedom by putting on the fplendor of a white garment. How came he to forget, that this most wife 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 palingenefia veterum p. 97, 102. has fhewn us,) were buried in this colour, not having forgot the early traditions of the fall of Adam, and the promife of that bleffed feed, who was to cover our nakedness in the dark prison of our earthly houfe, 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 fon appears clothed with in Rev. i. 13, 14, The fame author, mentioning in p. 181: de vallibus prophetarum, the black and white horfes, that go

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toward the north, to Affyria and Babylon, places of the first difperfion, and of the first and most ancient captivity of the Jews, fuppofes them to be the fymbols of the apoftles going forth to preach. Strange interpretation! they denote phyfical truths of the re-union of darkness and light, which are one, and from one root, capable indeed of divifion in the generated image of God, but not fo in the generator. Zech. vi. 2, 6. If we look at the cherubim, the fire, and the wheels of this hieroglyphic, we shall fee the rife of it in the north, with a ftrong wind, and cloud; then the fire preffed out, and catching itself, returning most rapidly to the centre, and passing through the compreffing point, and by this, caufing the continual rotation or wheel upon its own hidden axis or centre. All these powers appeared at Pentecofte 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 fhine as funs in the kingdom of heaven; to which they in all appearance afcended 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 Chrift, the archangel, the Michael, whofe throne illuminates all the thrones of our dear elders and kings. In another fenfe, when a word derived from this root fignifies the woof, gnereb, the pillar or foun dation of the web or texture, it infinuates in the prophetical

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prophetical view the work, which wisdom prepar eth who clotheth her household with fcarlet, and maketh coverings of tapestry, her clothing is filk and purple. Prov. xxxi. 21, 22. We deny not the fubordinate fenfe, but this is laid for the ground of a more noble and elevated fignification: and fo allowed by almost all writers. This wisdom is the fame person that hath built her house, and hewn out her feven pillars. Prov. ix. 1. And these are the fame 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 combinations of the feven evenings and seven mornings, myftically the feven luminous principles: so the most amazing monument of this texture appears in the rainbow, in that cryftalline mirror, delivered from the bands of compaction into fluidity and liberty: and this too becomes the pledge and earnest of bleffings in him who muft 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 feen about the throne of the cæleftial Adam in Ezek. 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 alfo; and this was the reafon of this number being fo facred among the ancients, and in the school of Pythagoras; and alfo of the priest bleffing the people with his hands and fingers spread every day in the temple-fervice.

In another fignification from this root, gnarabah imports the wilderness or wafte 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 confufion by the fin of the two great tranfgreffors, Lucifer and Adam. So this language has refpect to the firft beautiful order and harmony of heaven and earth, in their three principles, and powers, called witneffes, the ectypes of the Enfoph, or

*The learned may confult Vitringa, as the least exceptionable on this number in Mifcell. Sac. lib. 1. cap. 10, and the manner of the priest, and the high-prieft in giving the benediction to the con gregation of Ifrael, is fhewn by extending his fingers, and lifting bis hands above his head; but the bigh-prieft only to the golden plate, on which holiness to Jehovah was engraved: and where the union of the Lord God with his beloved fon was made in one parzuph, or perfon as the Cabbalifts speak. Ainsworth on Numb. 6. 23. cites Maimonides for this account of bleffing in his treatife of prayer, chap. 14, 9, 10, 11.

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