worshippers ought to be principled. Gold, denoting celestial goodness; silver, the truth corresponding thereto; and brass, an inferior kind of good, such as belongs to well-disposed natural men. All these should be present in our devotions; for, when absent, the prophets lament the state by saying, "How is the gold become dim!" (Lam. iv. 1.) "Thy silver is become dross!" (Isa. I. 22.) The change from mere external worship to what is more elevated and spiritual is described by, "For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron" (Isa. lx. 17): then it is that officers become peace, and exactors righteousness. Among other offerings, cloth of various colours is named—blue, purple, and scarlet—with fine linen and goats' hair. If, as the apostle says, the invisible things of God are seen and understood by the things that are made, then as all colours in the natural world are modifications of the rays of light made in and by the varied recipient objects, so, spiritually, in reference to mind, it is at once clear, that Divine Love and Wisdom—the heat and light of the Sun of Righteousness—being variously received, and, as it were, modified by the receptive states of men, are expressed by colours; each reception of the One immutable truth shewing its peculiar modification in its own way or colour. The wicked absorb the truth—they use it not and therefore reflect nothing: this mode is the black of Scripture. The good receive the rays of truth, and reflect all equally: this mode is shewn by the white linen, called the righteousness of saints. (Rev. xix. 8.)
Blue corresponds to a celestial love of truth; purple,
