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tions and inventions." I affirm, that the one noble and elevated sense of the new testament, can only be drawn forth from the altars of the temple, compared with the descent of the holy spirit at Pentecofte: and which the wise Jews understood ini an evangelical sense, though they were overwhelmed with the preachers of the letter, the talmud of the day, as different from the dignity and beauty of the former, as the works of Henry More, and Robert Gell are from Benjamin Keach, and John Bunyan. In another sense, w word for pledge, or surety, or a bond's man for the debt of another, is derived from the root gnarab, it points out him to us, who was the pledge and earnest, gnarubbah and gnarbon, for the debt of death, and other transgressions, which are styled debts to divine justice. Now Jews and Gentiles equally knew, that some high spirit was to take upon himself the fins and transgressions of two great malefactors, who are the two first thieves and rob. bers of their father's goods, by self-will, self-exaltation, and self-appropriation: these are Lucifer and Adam, who, in the persons of the two thieves, were hung on the blessed cross or tree of the media ator or reconciler of the breach and rupture made by them; and for a reward of that exalted goodness in dying for them, he had a name given him above all names, that of being lifted up to draw alt, men to him, and bless them with his overflowing
mercy and love, and the riches of his kingdom Phil. ii. 10. Heb. i. 4. John xii. 32. 1 John ii. 1, 2, And this is fixed in the council of the most high God, to be brought to manifestation in the fulness of times fore-ordained for this most glorious work of redeeming the greatest sinners, consequently the most wretched children of all lost fons of God. Eph. i. 10. He was made the goat loaded with the sins of the people, Levit, xvi. 9, 22. not on the tenth day of the seventh month, but on the fourteenth day of the first month, Abib. In this myfery, he was killed in the flesh of fin, that the blood of the everlasting covenant, (which is the same as the everlasting gospel) might appear, which had been shewn in figure upon the altar of everlasting fere for fifteen centuries, night and day; and that it might flow upon the heads of the enemies, repres sented by the fpear of the foldier that pierced his blessed fide, to let the water of life and blood of clothing fall down on him, even him who pierced him, the Few and Gentile, who must both be washed in this fountain opened for fin, and for uncleanness. Zech. xiii. 1. when our divine Jacob escaped out of Eaban's servitude, and out of Egypt, the world of compacted matter, on the evening of the fixth day, he carried all his fpiritual generations of twelve fons and seventy souls into paradise, or the garden. And when he appeared, not as the goat, or in Efau's rough hairy garment, but as the
heavenly heavenly Facob descended as the fmooth, chalak, and perfekt man, Tam, at Pentecoste; he took away the garments of fin, from the fons of regeneration, and put on the fmooth, fine white rayment in fire, blood and vapor of smoke, white as the wool of the Ancient of Days, which fignifies matter in its greatest purity and spiritual liberty ; for then they became as to body, isheh, a bride, a sacrifice fancti. fied by fire, and under the cloud, the cælestial Chuppah, married to the bridegroom, as the figure of this union was fhewn every day by the fire, blood and vapor of smoke at the altar, where the offerings for sins, and for uncleanness, were put into that fire, where the lamb fat as the judge and feeder too, ravening as a * lion for the prey of devouring fins and trespasses at his throne, and then covering them with the fire, when he had brought the judgment unto victory in his own flame, and wall of fire round about. The whole truth to this altar, and its mysterious ministration, was opened and proclaimed at the feast of Pentecoste engrafting Jews and Gentiles out of all nations
The name Ariel given to that altar was, that it shewed the Lord's jealousy and vengeance against the fin and trespass-offerings, consuming them, and, reducing them to ashes under his feet. And in the same view, the mystic character of Benjamin is, that he Mall raven as a wolf in a good sense, as this altar stood in the tribe of this son of Jacob.
into the privileges of that festival for all tongues and peoples: while at passover, the twelve fathers in the month Abib, were from the Jews only: which council of God I have shewn more at large, in the mysteries of the first born and first fruits, In a further sense, where the derivative word imports sweetness, gnareb, because as Bythner remarks on this yerse, a mixture of tastes becomes sweet and pleasant, and not as Parkhurst thinks, by the easy commixtion of homogenious principles, but contrary. ones; for all * things are double one against another: and he hath made nothing imperfect, that is, without its opposite. Eccl. xlii. 24. The division or divorce of any of these contraries is confufion and death, and would make the same desolation in any system, as the breaking away of a wheel from the Cherubim, or removing one physical principle from the macrocosm, or great whole of our world, the TOPAN; or from the microcosm of , our bodies, even now, concentring in it the hea
vens and the earth, that is, the active and passive
* This order of physical causes is beautifully illustrated by Telefius de principis rerum naturalium ; and by Fludd in his mosaic philosophy, who understood sacred physics far beyond Gassendi, his opponent. The whole Manichæan system was built on an imperfect view of the two principles of darkness and ligbt, divided in Lucifer's fall. The traces of this early doctrine may be seen in that most elegant writer, Abbé Batteux's Histoire des premiéres causes, in the chapters on the Egyptian and Persian philosophy.
elements, the servants and types of God in nature, When our blessed Lord drank the vinegar and gall, the acid and bitter in his last cup; he swala lowed into himself, the reconciler of things separa,' ted in Lucifer, and in Adam: he brought sweetness and harmony, from uniting these two foun, tains or principles; from which all matter, or configuration become visible, and infinitely varied through all forms of things and bodies.
When espousals, or gifts by way of earnest and pledge of future nuptials, are sent by the man, which are called tagnarubboth, the gospel brings to, light the great sense of this ancient custom-wę have, faith Paul, the earnest of the spirit in our hearts, called again the holy spirit of promise, which is the earnest of our inheritance. 2 Çor. i. 22. Eph. i. 14. and that is, as John explains it more openly: the spirit and the bride say, come, meaning to the heavenly bridegroom; in union with whom two make one flesh, or one body and spirit with the Lord. Rev. xxii. 17. Eph. iv. 4, 5, 32. This earneft is the lightning from the throne ; the internal kisses, and transient rays of the invisible fun, of which exquisite prelibations and preludes of future
joys, Bernard says, rara hora, brevis mora. Many · fuller proofs of the experiences and taftes of divine love, vouchsafed to awaken the desire and ardor of our fpirits, may be seen, as acknowledged by Jews and Christians, in that excellent tract of