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Babylon, confufion and disorder, by his pride and self exaltation, is pointed out in v. 14. The Messiah as the true Sampson, (Sun) carried away the gates of brass, and broke the chains and bars of iron to pieces. Pfal. 107. and as the power of tight, he will melt the mountains, and rocks, and cast the brass, tin and lead into his furnace, to regenerate and bring it to silver and gold, as the new Jerusalem is shewn. Ifa. i. 5. Ezek. xxii. 18, 20. For this end, he was lifted up as the brazen serpent in the figure, and hung up on the cross in our · brass, the coarse matter of our nature, where his heel, or lower form of the man of sorrow and affliction for our sakes, was bruised; and by fuffering which violence and death, he bruised the serpent's head, his power of death, and shewed his conquest over the forf beast; whose degrada. tion we behold in Nebuchadnezzar, the name of judgment of forrow, cast from his throne in the city of Babylon, figure of a greater city, and a prior king on high. Ifa. xiv. 14. Ezek. xxviii. 12, 19. Dan. iv. 26, 37. Our Lord, the second man from heaven, shewed his total victory over the chains and bands of matter; when his water and blood fell on the earth, when the graves opened, the rocks rent, the vail of the temple was torn in twain, and the earth quaked, at the loud voice of him, who by the same voice, will awaken all the dead by fin, to live by his righteousness, and do

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minion over the last enemy, death. Mat. xxvii. 51. Luke xxiii. 38. and more openly by bursting the bonds of death, as the first born from that state, visibly declared such. and lastly, by the mission of the holy Spirit, the life and resurrection in the truth for his elders, when the new heavens and new earth of the prophets, and particularly of Isaiah and Joel, were manifested; when the new Jerusalem, the bride of the lamb, and the mother of incorruptible bodies, descended and shewed the tabernacles of Jacob, which scripture represents by various names, by clouds, garments, pillars of fire, and chariots and horfemen of Ifrael. By plains and smooth places, the wiser part of the Jews understood the real diffolution of the rocks, metals, and mountains, and all matter in its present condensation, revolving by a physical regeneration through a divine fire. By emanations, the Jews express the superior heavens, ruling by their spiritual powers over all inferior heavens: and these truths they were taught, from prophesying on the three thrones, called altars, where clouds ascended in figure, on that of brass, and on that of gold in the first holy place, and the true glory or presence of God most high in the holy of holies, during their temple.

Gnaraboth, as Maimonides, (a mere talmudist in general,) in More Nevochim, p. 70. interprets the fupreme fphære. The Chaldée, cited by Calmet and Ainsworth, speaks thus: praise him who fitteth on

the throne of his glory in the ninth heaver. The Jews never mention more than three heavens, so taught by the prophets from their temples in the three courts, that of the priests at the outer altar of brass, that of the first holy place at the golden altar of incenfe, the cloud of fweet odours filled with the feven lights penetrating it; and that of the inmost, where God and the angel of the covenant covered the ark and cherubim with the real cloud of his presence or faces. They ascribed all the movements of the heavens to the first, where fpirit, or, life was united to matter, fo fubtle as to be only represented by emanations of light, air and vapor as the best images we have, to compare fpiritual things with spiritual. The Chaldee Targum could scarce mean any thing, but the nine numbers, Sephiroth, and that the most high God was the ruler in the tenth. For the understanding part among this people have ever acknowledged this truth, as fundamental; that all matter is the outerface of spirit; and that God never appears but clothed with ters garments; for that all living spirits can only know themselves by their own internal self-conscioufnefs; the root of their effence being only understood by the Creator. To this doctrine, the apostle refers in speaking: what * man knoweth the

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* The present state of philosophy and divinity will defpife this fpiritual interpretation, because the pride of both is wounded, and

things of a man, fave the spirit that is in him? fo the things of God knoweth no man but the spirit of God: and which things the holy spirit teacheth and revealeth in believers. 1 Cor. ii. 10, 14. Nor

Aruck through the liver. They have joined hands in despising Mofes, the schoolmaster to bring us to a true knowledge of Chrift, and the powers of his priesthood and kingdom within man, or exifting no where at all. They have built a salvation and righteoufness from their own works and ability; and have rejected the necessity of regeneration, physically true and real, though the great agent be invisible in his wonderful work. They seem to triumph, as if the scriptures were more understood by critical and philological learning. Hear then the judgment of Bacon, in his excellent chapter on inspired theology. One excess, in the manner of interpretation, appears at first sight, just and sober, yet greatly dishonours the scriptures, and greatly injures the church, by explaining the inspired writings in the same manner as human writings are explained. And again he says: as God makes use of our reason in his illuminations; fo ought we likewise to exercise it in every way; in order to become more capable of receiving and imbibing the mysteries : provided the mind be enlarged, according to its capacity, to the greatness of the mysteries: and not the mysteries contracted to the narrowness of the mind. The mode of explaining scripture introduced by Socinus, Ceilius, Grotius, Le Clerk and other idolizers of their own reason, is like extinguishing the altar of fire, throwing down the laver, putting out the seven lamps, and breaking the golden altar of incense, dragging the cherubim and ark from the holy of holies; and then proclaiming with rapture, behold the beautiful simplicity of divine worship in these empty courts of the Lord's house. We have now a worship of God without blood, fire, or vapor of incense; without the seven fpirits, or any one real antitype for the kingdom of the Meffiah in man : and thus deism is set up, as Dagon was, not on the threshold, but in the holy place of the temple of God under the gospel.

did did the wiser among this now darkened people, fpeak of spirit, as measured by local distance, but by interior presence and energy; otherwise God himself would be the most distant; the father of spirits and lights would be excluded from his own creations. Of the wheels of the cherubim it is said, the Spirit of the living creature was in the wheels: fo is all life from the highest to the lowest degree, cena tral; and by irradiations, moveth the circumferential parts of their vessels or bodies. In a passage from the talmud, in Chagigah. fol. 12. 2. on this verse, it is said: there are found the wheels, the feraphim, the sacred animals, and ministring angels; the throne of glory, the king who is the living God, high and lofty, dwelling in the heavens, gnaroboth. This is the same throne Daniel fees; to which the fon taken from the woman, and separated many ages paft, was revealed to Fohn.. Rev. xii. 5. The knowledge of this was that first confession Peter made: thou art the Christ, the fon of the living God. Blessed art thou, Simon Barjona ; for flesh and blood hath not revealed it unto thee, but my father who is in the heavens. .In his name JAH, and rejoyce before him. (his faces.")

The name JAH is by many supposed to be the contraction of JEHOVAH, and that it implies the being and eternity of God as far as words can exprefs. The first may be questioned; and as

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