A spiritual voice to the Christian Church and to the Jews : in an explanation of the Sabbatical year of Moses by the gospel of Jesus Christ ..

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Presented by Mr. Samuel Agnew of Philadelphia, Pa.

Division

Section

Niiviber

SCxl.

SPIRITUAL VOICE

T O T H E

CHRISTIAN CHURCH,

AND TO THE

JEWS;

In an EXPLANATION of the

SABBATICAL YEAR of MOSES

By the GospE^ of JESUS CHRIST:

IN WHICH

The approaching MILLENNIUM is fupported, and the
DIFFERENT DURATIONS of future Punlfhments are
provedand confirmed by the two Revelations of GOD,

It Jhall be the Princes Part to gi<ve Biirnt-Offerhzgs and Meat-
Offerings and D rink-Offerings ^ in the Feads, and in the New-
Moons, in all Solemnities of the Hou{e 0/Ura.d : He fl: all pre-
pare the Sin-Off^ering, and the Meat-Offeri^ig^ and Burnt-Of-
ferings and the Peace-Offering, to tnake Atonement for the Houfe
of Ifrael. Ezek. xlv. 17.

Thus faith the Lord God; the Gate that looketh forward the Eaft,
jJmll bejhut the S8c Working Days : But on the Sabbath it
Jhall he opened. The People lihn,vife of the hzxid Jhall ^orJJnp
at the Door of the Gate before the Lord, in the Sabbaths and
in the New Moons. Chap. xlvi. 1,3.

By the Rev. Mr. C LA R K E,

Author of the ESSAY on the Number SEVEN, and
of the Calculations on the Prophecies of Daniel and
John.

LONDON:

Printed and Sold by J. Towns end, at the Corner of
White-Friers, in Fleet-Street. 1760.

T H 1^

PREFACE.

THE firft Effay on the Number Seven
was publifhed to fhew the Ground of
expedling fome great fpiritual Revolution on
a feventh Period of Time.

The fecond of the Calculations on the Pro-
phecies of Daniel and John were wrote, as I
am fully perfuaded, by a fupernatural Light,
altogether new and extraordinary to me ; in
which I was led to account for the (horten-
ing of one Period, which was unknown to
me before. The Obfcurity, with which the
Impartial Review for the laft Month juftly
charges it, is, perhaps, owing to the Nature
pf the Subject ; nor was it defigned for a cur-
lory Reading, but for the mature Confidera-
tion of the Watchmen of Ifrael.

The fpiritual Explanation of the Sabbatical
Year is offered to the Chriftian Church, with
a View of fupporting the Expectation of the
Millennium near at Hand ; and of unfolding
fomewhat more fully the Nature of Regene-
ration, or the fpiritual Kingdom of God with-
in his People in this Life.

What I have faid about the feveral Periods

or Ages of future Punifhments, and the End

and Defign of them, the final Reftitution of

the miferable Sufferer to the Favour of his Cre-

A 2 ator,

( ii )
ator, IS fo built upon the Law and the Gofpel,
that it will not be eafily ihaken without weak-
ening the Evidence of Revelation itfelf. This
Idea of the divine Government is yet more
perfed and fcriptural, than that of the inge-
nious and liberal Enquirer Mr. Bourn of Nor-
tvich, in his late excellent Letter to Dr. Chand-
ler on this Subjed:.

The Expofition of the facred Writings ia
the Manner before us, it may be hoped, will
not be ranked with ihtFrench Prophets, or with
the Dreams of a melancholy or an enthufi-
aftic Imagination ; fince St. John tells us, that
the Teftimony of Jeliis Chrift is the Spirit of
Prophefy, which has feveral Branches accord-
ing to St. Paul in i Cor. through the 1 2th
Chapter, overlooked by our great Bacon, and
the excellent Biihop Taylor on the Subjedt of
Prophefying.

Whether the Spirit of Truth or of Error,
has conduced me in thefe Inquiries and Sub-
iecSs, muft be fubmitted to Time, and the
Judgment of fpiritual Minds. I am neither
afhamed nor afraid to fupport what I have
"written, if any worfe Treatment than Cen-
fure or Reproach, fhould fall to my Lot.

Jan. 7. 1760.

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PEIHOETOn ^^
.REC, NOV

Lev. XXV. ^^jgQLQQIQ.,1^

iS/Jv Tears thou fialt fow thy Field, and Jix
Years thou jhalt prune thy Vineyard, and
gather in the Fruits thereof : but in the fe-
'uenth Tear Jhall be a Sabbath of Reji unto
the Land, a Sabbath to Jehovah : thou Jhalt
neither fow thy Field, nor prune thy Vine^
yard.

I. 'P^'H^ N treating on the Subjed of the Sab-
^ T ^ hatical Tear^ all the Circiimflances muft
^ ^ be confidered, which charaderized it
^]t^r^ under the Law, that Dilpeniation of

Shadows and Figures.

II. The Spiritual Import of the feventh Year
muft be opened and explained by the Go/pel,
which is the Body and Antitype of that whole QE-
conomy.

1. The peculiar Circumftanccs and Privileges
of this Year confifted in prohibiting to fow the
Ground, whence it was termed the Sabbath of the
Land^ Lev. xxv. 6.

2. Creditors were bound to releafe their Debts :
from which Obligation it obtained the Name of
the Lord's Releafe, Deut. xv. 2.

B 3'Sy

[2]

g. By this Inftitiitlon every Seventh Year became
San5lified, that is, Set apart from the other, in which
no Man could claim any private Right, orexclufivs
Propriety in the BlelTings of it. Lev. xxv. 6.

4. The Increafe of this Year was open and com-
mon to the Beads and Cattle, which were in the
Land, Lev. xxv. 7.

5. The Sabbath extended the Prohibition evea
to the pruning the Vineyard or Oliveyard, Lev.
xxv. 4. Exod. xxiii. 10.

6. None, but Ifraelites^ or Profelytes of Righte-
cufnefs^ were intitled to the Releafe from Debts :
Strangers and Profelytes of the Gate., who worship-
ped in the outer Court of the Gentiles^ were ftill
under Obligation, Beut. xv. 3.

7. At the End of this Year, on the Feaft of
^ahcryiacles., the Law of Mofes was to be read be-
fore the Commonwealth of Ijrael., Beut. xxxi. jo,
II, 12, 13.

8. Upon every feventh Year, all Hebrew Ser-
vants were to be difcharged from their Bondage,
Exod. xxi. 2. Beut. xv. 12.

Thefe are the principal Circumflances, which
diftinguiilied this Year under the Law : The fpi-
ritual Signification of every Part muft be fearche4
out, and explained by the Gofpel.

I . Now as the Law was a public Record and Me-
mo7ial fet up in one Nation chofen among other
Purpofes by divine Wifdom, to preferve the Evi-
dence of great Forfeitures, which one common Head^
Root., or fountain-Spint of a whole intelledlual
Creation had incurred : So did it contain and ex-
hibit the bleffed Promife of a Reiloration to thofe
exceeding great and weighty BlefTings. loil in him.

Hence

[ 3 1
Hence the feveral Branches of the legal CF.cono-
my appear defigned to prefigure the moft impor-
tant Truths, which are to be brouglit to Light by
the promifed Seed^ in tiieir proper Imes^ i Tim. ii. 6.
Tit. i. 3.

2. Our blefled Lord affures his Church, that *
not one lota^ or Tittle of the Lazv fliall fail, till iill
h^ fulfilled: By which Expreflions we may under-
ftand an unchangeable Promife of a noble and
glorious Completion to every diftind Part of that
complex 'Difpenfiation^ which contains fo miany Myfle-
ries, that is, fecret Councils of God hid in a man-
ner in Types and Figures \ and which, when the
Seals thereof are opened one after another, un-
fold the Riches of Chrift and the Lo've of God paffmg
Knowledge,

3. No abfolute Neceflity appears, that the Mef-
fiah with his Family of the twelve Apoftles^ the Pro-
phets of his Kingdom, ihould explain every Part
of the Mofaic Syfte77t \ but as the Key of this Inter-
pretation was given by the Builder of the new
Temple^ and by Paul., Peter., and JoJm., his chief
Servants., who fpeak in no other Terms fcarcely,
than in the Phrales and Idioms of the Law and the
daily., the continual Service of the Temple^ it was the
Duty of all Teachers under the Gofpel, to covet
fpiritual Gifts of \ Prophefying., that is, as the
Apoftle means, to open the Shadows of MofeSy
and explain the old 2indnew Covenant from each other.
Upon thefe Principles I fliall endeavour fo far as
the Gift of my Light leads me, to point out the
twofold Defign., which divine Wifdom feenis to have
had in view by appointing the Sabbatical Year, a
fubordinate one in the temporary Covenant to the

B^2 Seed

* Matt. V. 18. t I Cor. xiv. 5. 31. Rom. xii. 6.

I 4]

Seed of Abraham according to the Flejh ; the other
for his tiniverfal Seed of the Spirit^ as he is the Fa-
ther in Type of many Nations^ who were to be the
Children of a like Faith and Obedience ; and to
receive the Blefling in that one Seedy even Chrifiy *
of Vv^hom Ifaac was a Figure, and in whom all the
Nations and Families of the Earth were to be
blcfTed. Gen. xxii. i8. and xxviii. 14.

I. Let us confider the firft Circumftance, that
is, the Prohibition of Sowing the Field, by which
tliis Year afforded a Rejl to the Land. Lev. xxv. 6.
J fhall pafs by the Queftion, at what time the Jews
began the iirfl Sabbatical Year, whether it happened
after feven Years taken up in the Redu6lion, and
fix or feven Years more in the Diflribution of the
Land of Canaan. This Queflion f will come more
properly under view, when the Year of Jubilee
iliall be difcufled.

Divine Wifdom then inflituted a Sabbath at the
End oi fix Bays, and a Sabbath at the End of fits
Tears : they both pointed out the bleffed State of
the whole Creation on the firft Sabbath of God re-
corded in Gen. i. 31. and looked forward to the
Reftoration of it, as part of that glorious Work,
which the promifed Seed, the one. only begotten and
beloved Son of- XV % ^^ Abraham with Sarah fhut up
in his Name by inferting the Letter, n He, v/as to
eftcd : for he is to deftroy all the IVorks of the
Dm/, all the great Evils, mo7'al and natural-, all
the Sin and Mifery, w-hich by his Seduflion of
Adam in his Eze, had been introduced into the
whole Creation.

B3th Sabbaths carried on fubordinate Ends dur-
ing the Period of the typical CEconoir y, which

prc-

Cnl. ill. 6. t Meyer de Temp. Sac. ct full, diebt
ileb. tup. 17. t gen. i-j. ^^

[ 5]

promoted the temporal Good and Happinefs of the
Ifraelites, who were the Subjects of that neocracy :
and they bear a Figure^ an Earneft and Pledge of
more univerfal and durable BlefTings for the great
Family of the other Nations^ which Ipring from one
^ree^ one Seed of Sin^ and death in Adam^ and fhall
be reftored in xht falnefs of ti7nes^ in one "Tree^ one
glorious Seed of Righteoufnefs and Life^ Jefiis Cbrijly
who is the true Ifaac of Aleim^ that fliall make
all to rejoice in his Birth out of the Godhead^ and
in his Birth into the Flejh of this World, the outer
Court, even cur Flejh of Deaths which mufl again
be efpoufed and manied unto the fpiritual Worlds,
from which two holy Sanctuaries it is now divided
and divorced. For the Powers of that fuperior
Creation called by the Jews Aziluth., or Emana-
tion^ are come down in the Head of it, who is the
one Heir of the everlajling Abraham : he has taken
hold of this lower Creation, this AJia^ the World
of Klippo thy the hard Bark, into which Matter is
funk by Separation from the Fire^ Lights and Spirit^
three in Uriiony the Heavens. All thefe he will car-
ry back as the Spoil and Triumph of liis Love, in-
to the Glory of his own Nature^ and into the King-
dom of the Father^ which St. John defcribes in its
highefl Purification, * as the Sea of Chryjlal mingled
with Fire.

The 70 Nations, for whom -f- Chrijl tafied Deaths
are typilied by the 70 Souls from the Loins of
Jacob. Exod i. 5. by the 70 Elders called up to the
Mount. Exod 24. i. to whom the Spirit was given.
Numb. II. 24, 25. and by the 70 Bullocks in the
Feafl of Tabernacles. Numb. 29. 13.

7'he Reafons, which Maimonides afllgns for the
B 3 Tear

* Rev, XV. 3. t Heb. II. 9.

[ 6]

2''ear of Rej'f, arc cited by Meyer In Ch. 17. ' de ra-
tione Schemitt^ feu Anno Sabbatico. Thefe Pre-
cepts, fays this Jewifh Author, were given partly
from CompafTion towards Men in general, and
their Relief, as appears from Exod. 23. 11. and
Lev. 25. 6, 7. partly, for the good in particular of
Servants and of the Poor, and partly for the con-
tinual Prefervadon of Suflenance and Food for
Men.

Abarhejiel in his Comment on Lev. 25. rejedls
the Reafon, that the Earth might be more fruitful
by refiing^ and indeed how did it reft, when God
gave the BlefTing of three Years on the fixth Year,
which (if Phliofophy v/as concerned in it) muft ex-
hauft it more ? and indeed we have good Reafon
to believe, that the fpontaneous Productions were
very abundant on the feventh Year. Could this
great Rabbi, as the Jews proudly ftile their v/ife
and excellent Men, fee nothing further on this
Subject ? Could this Mcfes^ who to a Proverb is
reckoned fecond to Mofes their Lawgiver^ imagine
the gracious Defigns of God to be of fo con-
tracted and tranfitory a Nature ?

The Sabbatical Year is thought by Abarlenel to
have been appointed, that the Memory of the firft
Sabbath of God, and of the Creation of the World
might be prefervcd in oppofition to the Eternity
of it, which fome Philofophers maintained. A like
Reafon is given by R. Levis in Lamy Lib. 7. de
Tcmplo HyeroG, p. 1282. This however is mere
Conjecture, for the Sabbath of Days was defigned
for this End, as it is exprefly mentioned in Exod.
20. II. Almighty God afligns no particular Rea-
fon for th.e feventh Year, as he does in the fourth
Commandment for the feventh Day. From this
gilence the Jewiih Writers are driven to different

and

rihd contrary Opinions, as no Men fight more on
oppofite Sides, than the Rabbies.

AstheL^w h figurative in all its Parts, it mufl
be impoflible for the Remnant of Ifraelj v/ho have
rejefted the Gofpel, to explain their own Types
and Figures, which could not have their final Com-
pletion under Mofes^ unlefs the Mejfiah was only
to be equal to Mofes^ who was a Son of Adam un-
der the Death of his own LaWy as much as an
jEgyptian^ a Moahite or an Edomite ; and unlefs the
Bleflings of that holy One^ who was the * Befire of
all Nations^ were only to be of that Nature, v/hich
were injoyed by that fmall Nation, who died from
their Houfes and the Land of Corn, Wine and
Oil, jufl like their Ox or Afs, and in almofl as
fhort a time of inheriting the good Things thereof
We muft therefore look out for Benefits yqxj ex-
alted and glorious indeed, which are to fulfill the
Antitype of the fabbatical Year, under the beloved
Son of Gody who is as the royal Prophet fpeaks,
Aleim of Aleini^ Pfalm xlv. 6, 7. and whole Seed
fhis real Children born from him) and whofc Throne
(his Kingdom for his heavenly Race and proper
Offspring) is to endure for ever and ever. Pfalm
Ixxxix. 29. 2^.

In the feventh Year the Reft for the Earth, Vine-
yard, and Oliveyard, kept in view a fnadov/y Ile-
lemblance of the firil Heg,vens^ and Earthy in their
primeval Generatio'n^ Gen. i. i. and 2. 4. before
the great Sin of Adam. This typical Sabbath
plainly fhew^ed, that the Lord or Head of that
Hate of Nature called Eden and of the Garden
Eaftwardy (a ^rone of phyfical Powers fuperior to
Eden) was not placed there to drefs and keep the
Trees and Flowers in order, as a kind of innocent
Recreation fit to preferve his Body in Health and
B 4 Strength.

Hag. li. 7,

Strength. This is dear enough, fince in thofe Parts
ofthtLaw^ which preferved the Promifeof aRefto-
ration, and kept the Records of the feveralBlelTings
loft, we find this imaginary Employment of Jdam
banifhed from the Figures of the Reftitution of all
Things. As contraries beft illuftrate each other,
God was pleafed to forbid every kind of Labour
about the Field, and Trees yielding Seed : In which
Command the fame Truth is caft before our Eyes,
that Adam in that Sabbath * created in the Image
and Likenefs of the Aleim^ both in his Spirit o( Lives ,
and in his Spiritual Bod)\ 'Tent or Houfe of Aleim^
had no more to do with manual Labour, than die
Light and Wind have, in their going forth, and
working in their united Power, Strength, and dif-
fufive Energies. His Dominion refembled the
Power of the Aleim over the limited Extent of his
Garden, or Nature in Glory : he was the full
Image of the Deity in the inner and outer Spirit ;
cloathed with the Uriin and 'Thummim^ the Glories
of the double Cherubim^ heavenly Male and Female
in One •, ruhng and moving in the power and ma-
jefty of Fire^ Lights Spirit and Water^ which the
Prophets as well as Mofes are always fetting before
our View. The Light and Wind of this outer
Court are the beft Images left us, to give us any
Idea of Add/r's Dominion, as the Son of God, and
in the Kingdom of his Father^ however Men, whofe
Eyes are dim by the fall of their Forefather, re-
prefent his Power in a fuperior Wifdom to tam.e
the Beafts, and to make them his Servants in
ploughing the Earth, in drawing and carrying
his Burdens. Tliis Pi6lure of Adam\ primitive
State, even fo great a Writer as Epifcopius gives in

his

Gen. i. 26.

[9]

his Chapter on the Image of God in Man, what
then muft be expected from the Schools of Calvi-
niftical Interpretation, which by adhering fo dole
to the Letter^ kill the Spirit of the Law and tlie
Gofpel?

We are fo funk and fallen into Flejh^ that wc
can form no true Conception of the glorious Na-
ture Adam was invefled with, when he was the
Lord of the Cherubim in immediate Union with
God : when he was the Ruler of the Cloud of Glory
fpread out in the power of Light, Spirit, and
Water over the Garden, giving his fuperior Im-
preflion to the Light and Wind, the Waters and
Earth of the animal Creation^ the principles and
powers of whofe Nature he ruled over by the
fame phyfical Superiority and Dominion, as the
Light and Wind which are the Heavens of this
World, rule over, penetrate, and move in every
Creature, that flies, walks, or creeps upon the
Earth. The Jewiili Cabbalifts retain feme Traces
of Adam^^ Glory^ in which he walked in Paradife
on the fame Feet, as the glorious Light and Wind
walk up and down, feeding and nourifhing the
Life and Motion of all Creatures belov/. They
fpeak much of the Garments of Light, Adam's Co-
vering^ which is the radical Idea for Atonement^ and
this is the Glory we all are come fhort of through
Adam's Sin, as ^t. Paul tells us, Rom. iii. 23 -,
and this is that Glory^ or Schechinah^ as the Jews
fpeak, which our bleffed Lord the fecond Adam ia
Spirit fays in John xvii. 22. he had given to his
Difciples, by which they were One with hinv
touching and touched, as he was One with his Fa-
ther, united without any mediating Powers be-
tween them. It is not a Proper place to enlarge
on the Cherubim^ which I fliall prove in treating on

the

[ 10 ]

the Garments of the High Prieft and his Brethrefty
to be the fame as the Schechinah^ or Cloud of Glory
in the Prophets ; and which are the * Clouds of
Heaven^ in which Jefus Chriji comes into his own
People, and covers them with an inward invifible
Glory ; the Lofs of which was Adam^s Nakednefs
and Shame^ and ours in him : The return, the
fiew Births and Refurre^lion of thefe dead Po'-jvers ^
quickened by the Lord Jefus^ is the Kingdom of
God in us, and f the Powers of the World to
come.

What a wonderful Perfon (parzuph as the Jews
fpeak) Jdam was in the Image and Likenefs of the
Jleim^ in the double Glory of the Holy, and Holy
of Holies in his firfl: undivided Nature, when he was
Bride and Bridegroom, Son and Daughter of God,
Father and Mother of an Angelic Race : This
will be then only known, when the only begotten
Son Ifaac ihall bring us out of this Tent of Flefli
and Blood, into xh^'Tent of his Mother Sarah, the
Sifter^ the Spoufe of Abram. Gen. xxiv. 6y. Cantic.
Iv. 10. 12. and v. i, 2.

This Digreflion may very well be excufed, as it
%vill help us to form a better Conception of the
Law and the Gofpel, and alfo of the Sabbatical
Year or Millernium approaching; and it may
check the Eoldnefs of Inhdels, who talk as if they
knew tlie Conftitution of the Univerfe. To return
to our Subjcdi. The Prohibition of every kind of
Labour for the Earth and Trees (which were the chief
Riches (as Cunceus obferves deRepub. Heb. Lib. i,
c. 4.) of the Ifraehtes) fupports as a Figure the me-
morial of the firll Sabbath, before Toil and Labour
took place by the Body 0I Flejh, which Sin brouojht,

And

* Rev. i. 7, t Heb. vl. 5^

[ II ]

And was not this part of the Pldure preferved, to
make us expe6l the correfpondent BlefTing ?
Hence the Sabbath for the Land of Canaan, wliich
is a Type of the new Pleavens, and new Earth
promifed under the MefTiah, muft fignify equally
a Reft for Man, whofe Sweat of the Brow was to
draw out of the Earth curfed for his fake after Sin,
the Produ6lions to nourifh his Body of Flelli, and
of liis * Humiliation : for Man at firft was not made
for the Earth, but the Earth for Man. As then
fuch a State muft return to the Seed of the Cove-
nant made with Abraham^ who in this Name is
the -f Father of the Gentiles, of many Nations, and
who muft blefs them by the J one Seed Ifaac (for
Ijhmael muft inherit the BlefTing, though Ifaac has
the Glory of earning it by his Obedience unto the
Deaths even the Death of the Crofs^ and will beftow
It freely on his reje6led Brother) fo the temporal
Covenant peculiar to the Jews as defcended from
his private Name of Ahram^ is fet up as a Figure
and an Earneft too, of the greater and more blefled
Covenant, which comprehends Adam in all the
the Branches of the 70 Nations^ who are fallen un-
der Deaths the ftrange IVork^ and the firft Bahel^
which his Sin brought into the World, for all his
Pofterity of every Language, and Complexion.

Upon this Ground we may perceive how the
typical Land given to Abraham and his Seed, fliall
extend the" Force of that Promife to the Polleffion
of a Land made as |j Eden. This State of outward
Nature according to the Unity of Defign running
through the Sabbaths of Tears^ will firft open in
|;he thoufand Years of St. John^ when the fpirittial

Ifrael^

* Phil. iii. 21. t Gen. xvii. 21. % Qen. xvii. 20.

II Ifai. li. 3. Ezek. xxxvi, 35.

[ 12 ]

Ifrael, that is, all who are the Lot of the Lord^ the
Ele5iion of Grace which is the 'Tribe of Z^-i;/ under
the Gofpel, Ihall form the general Afiembly and
Convocation of the /r,/?-Z'^r;/. Heb. xii. 23. Thefe
will enjoy the firfl Sabbatical Year, as they fland
firft in the order of Redemption typified by the
feven Sabbaths of the Law, which are anfvvered
by the feven Ages of the Gofpel, or as they are
commonly mentioned, the Ages of Ages. What
Changes will be wrought upon that Portion of this
Earth, over wliich the Throne of Glory ^'^i fchechi-
nize^ will be as much a Myflery, or'Secret, till they
arrive, as the Cloud of Glory tabernacling over the
Ifraelites in the Wildernefs, and the feveral Bleflings
of Food and Defence from the outward Elements,
under the Pillar of Fire., fpread out as a Garment,
^re unknown to us, who are fo httle acquainted
with the heavenly Pozvers^ and their v/onderful O-
perations, of wiiich v/e fee only a Shadow in the
Fire., Lights Spirit, and Water of this World.

The Poffeffion of that Land before, if it be
confidered as a Type and Earnefl: of a mucli more
durable and happy PofTefTion of it, when it Ihall
be created again from its Wildernefs-Statej as Eden .*
This firft PoiTelTion was fo interrupted by their
manifold Sins and Rebellions •, the BlefTings itfelf,
though fully enjoyed, fo little in its Kind for the
great and good God to beftow, that it fcarce de-
ferves Obfervation, but as a Shadow and Pledge
cf better Things, wherein the Life of a Span lon^,
the Days of threcfcore Years and ten under Mofes.,
fliall be fwallowed up in the Eternity of God.
Then \vill the Priefts and Levitcs of the Gofpel
rejoice, who bear the Charader of the Firft-born,
and who have been *' purified .as Gold and Silver,

by

* Mai. iii. s.

[ 13 ]

by the * Coals of Fire from between the Cheruhims
cafl down into their Flejh : Thefe happy Sons of
God^ and Brethren of Jefus Chrijl^ the true High-
Prieft will put on their Garments of Incorruption,
and fland nearell the I'hrone^ according to the •\
Predeftination of God in Chrift, where all is the
free Gift of eternal Life through him.

Meyer juilly obferves, that the Sabbatical Year
reprefented to the Ifraehtes the primaeval Condi-
tion of the Earth, before it pafled under the Curfe
for the Sake of Manj and fupported the Hope
of a Deliverance from Vanity, Rom. viii. 20. But
even this will not anfwer to the Day of Salvation^
and acceptable Tear which our Lord proclaimed in
Luke iv. ig. and which is fpoke of by Ifaiah Ixi. i.
For this time is fuppofed to be the Jubilee when
{tvtn Sabbatical Years had revolved, where Jefus
flands alone, the glorious Saviour of the flir great-
eft part of Mankind condemned to the Ages of
the Second Death ; and who brings them forth from
their dreadful Chains of Darknefs, and horrible
Miferies, which fill up the Period ftom Sabbath to
Sabbath^ according to the different Degrees of
AVickedncfs, which muft be avenged by the piri-
fying Jujiice of God., where Some will he beat with
feWy and others with many Stripes^ Luke xii. 47, 48,

The Reafons, which the learned JVillet delivers
in his Comment on Lev. xxv. for the Inftitution
of this Year, have no good Ground in them. The
firft natural and philofophical Reafon is abfurd, tha:
as all Land requires Reft after three or four Years,
fo Jud^a., as a more fertile Country, in fix Years.
This Argument would deftroy alfo a capital Proof
of the 'Theocracy., which was given in the continual
Miracle of the Benedidion on the fixch Year: This

Errcu*
f Ezsk. z, 2, 6. f Eph. i. 5,. 11.

[ H ]
Error Maimonides fcems to have taught the Chrit
tians. For though the Earth refted from the Cul-*
ture and Labour of Man, it did not fufpend its
own Productions on the Seventh ; and the extra-
ordinary FertiUty it gave on the fixth Year, mud
have ' tended according to Philofophy, to make it
more barren in the fucceeding Time.

2. The moral End was, as he thinks, that a
Care of the Poor might be had, and that the Rich
might be at Leifure from the Concern about the
Harveil. Thefe may be allowed for fubordinate
Ends, which divine Wifdom interwove am.ong far
greater, during that Difpenfation of Types. But
a feventh Year had no more immediate Relation to
it, than a third or fourth might have had : And
the Fruits common to all on this Year, fhewed an
Equality of BlefTing for the more necefTitous Bre-
thren, and not a Httle better Subfiftence only.

3. The ecclefiaftical Defign according to him
was, that the Holinefs of the Sabbath might be
confpicuous. This however would have no Con-
nedtion with the Time of fix Days, on v/hich the
weekly Sabbath was founded, unlefs underllood
as the ancient Jews interpreted them, of fix my-
ilic Days, counting a thoufand Years for each
Day.

4. The fpi ritual End of this Year was to re-
vere the true Time of RemifTion, namely, the
coming of Chrtft. But if it v\^ere fo, for v/hat End
could feven Sabbatical Years be appointed ? Be-
fide, this is not true, as our Lord is generally
thought to have been born in the Year of Jubilee^
which is even an 05tai:e^ and crowns the feven
com pleat Sabbaths. Hence this hlcjjed one^ who is,
and ivas^ and is to come^ the Body and Subilance
of all thft exceeding Richer and BlcClngs, running

as

[ 15 3
as a full Stream, tlirough the {QY(ii\ Sabbaths to
the Jubilee •, this beloved Son came and fulfilled
all the Parts of the Law^ in the feveral PafTages of
his wonderful Birth from the Womb of Death, our
Nakednefs and Shame in Flejh^ to the nrone of
Glor)\ in the Father's Kingdom^ where Spirit can
only live and dwell. This he has done, for his
Exaltation is the Gofpel m Heaven -, his Life there
is the Ladder of Jacob fet on Earth, and the Top
reaching Heaven, Gen. xxviii. 12. it is the Adam
of the Glory united to the Man of Earthy that he
may raife him up from Duft and Allies to his
Life and Glory above, by having an holy Birth
and Incarnation of his own fpiritual Seed in him,
by which he is Bone of his Bone, and Flefh of his
Flefh, a Bride ready prepared for the Bridegroora^
in the Garments of Immortality, the Houfe eter-
nal in the Heavens.

5. The myftic End is, that this Year might fig-
nify the laft Sabbath in Heaven, as Hefychiiis ob-
ferves upon the fix Days, as figurative of the
Word's Duration. The fame Difficulty will re-
cur, why then are feven Sabbaths in the Lazv of
Types if the World continue only one of them ?
Let us obferve, that there is a great Difi^erence be-
tween Ko-g/^cc, the World, and Ai'jni\ an Age,
commonly tranilaced World alfo. For every Ags
will put an End, to the V/orld of the Curfe^ and
bring outward the Generation of the new Hea-
vens, and new Earth : So will the firll Sabbatical
Year produce this v/onderful Transformation
to a firll Portion of the Earth; and it will be jufb
as eafy a Tafk for the Meffiah to work this phy-
fical Change in a Momxnt, as to tranlmute our
vile Bodies into a Glory hke his own Body, in the
twinkling of an Eye ; And when the' Time is

come.

[ I6 ]

come^ by all the Signs and Marks, it will be fud-
den and imexpe6led, as the Exhibition of his
Kingdom was on Mount Thahor,

As no feventh Day therefore could reprefent the
laft Sabbath in Heaven^ becaufe 'the Law and the
Gofpel have placed an Oofave above the Dignity
of the Seventh, we muft look further for the End
of this Appointment.

Now the Body of the Mejfmh^ who took on
him all the natural Evils of the Curfe^ had fi-
niflied the Sufferings as the Sin-offering in Flejh,
upon the Crofs, on the fixth Day between the E-
'venings^ before the Setting of the Sun : So in the
Myftery to be fulfilled in his Body, the Congre-
gation of true Ifraelites, they who have his Spirit
in their Flefo to kill and circumcife the Lufts and
Affections of the old Adam daily, will be tranHat-
ed from Suffering in Flejh to reign in Spirit^ in-
to a Sabbath, a State of Refl, before the full
End of the fi:Ath great Bay of the World fhall
arrive. This has been touched before in the lit-
tle Tra6t, lately publiflied, on the prophetical
Numbers of Daniel and John, The Jews^ as Win-
det has fhewn in his State of the Dead^ that ex-
cellent Epitome of Hebrew Learning, p. 140 and
144, exfped the Meffiah to raife the Bodies of the
Dead toward the End, or latter pait of the Jixtb
Chiliad J when the World to come, (the Phraie for
the Kingdom of Chrift,) Ihall fucceed.

This Opinion feems confirmed by their Begin-
ning the Schemittah, or Year of Intermiffion from
the Toil and Labour of the Earth, thirty Days be-
fore the exadt Time, Vv^hen the Sabbatical Year
commenced, which is generally allowed to be on
the firft Day of the Seventh Moon Tizri. This Cuf-
tom was probably derived from feme Part of their

Rjtualt

[ 17 ]

Ritual^ or PafTages in their Prophets, which were
imderftood by the ancient Church, though they pre-
tend now another Reafon for that Pradtice.

Now as the Body of the blefled Saviour was an
Reft from natural Evils, between the Evenings ot
the fixth Day, (that is, the Darkenings or the
Strife and mingling of Light and Barknefs^ the two
firft Principles of the Mofalc Creation, Gen. i. 2,3.)
and in his fpiritual Body he ftood in Paradife, the
Garden, both on part of the Sixth, as well as on
the whole feventh Day, when the outward World,
and Jews, and Romans, Children of the World,
could reach him no more : And as the Meffiah did
not ceafe to live, but entered then into the true
Rtfty while the outer Adam in the Deaths which the
divided Properties had brought upon it, v/as left
cjleep in the Grave^ the hardnefs of outer Nature^
tht^Rock to be cleft a/under^ to be kirfl open by him>
who is conftituted the Lord of all Pov/er both in
Heaven and Earth. Thus niuft the Antitype be
fulfilled in the niyftic Body of the heavenly Adam^
the Congregation born out of his Loins of Fire^ as
Ezekiel, i. 27. jfhews him in the Glory on the Throne
of the Cherubim. This Generation is the Name
written on his 'Thigh^ King of Kings, and Lord of
Lords, Rev. xix. 16. This is the Nature fpringing
out of himielf, by which myftic Birth Kings come
out of his Loins^ Gen. xxxv. 11. Thefe, who are
ro the Letter his own Sons and Daughters, Twins
at a Birth, fliall be found gathered together into the
Millennial Kingdom, which from a comparative
View and Analogy of the Law, and the Golpel is
defigned for the Seventh great Day, or Seventh T'ear
of the World. Then will the true Canaan be re-
vealed in an outward Manifeftation, and the Seed
of the Blejfuig will meet the true Ahrcham, Jfaac,

C and

[ i8 ]

and Jacoh^ the Fathers^ of whom their Fathers un*
der the Covenant and Law were only Types, mere
Men, Sons of fallen Adam, under the Curfe of
Death: Then will that Portion of the Jew and
Gentile, which under the Gofpel anfwers to the*
Firft-horn and Firft-fruits unto God and the Lamb^
meet together, and make one Family, in the Moun-
tain of the Lord's Houfe^ Jerufakm^ which is above,

Thcle are the twelve 'Tribes^ which St. James^
\. I . tells us, are now fcattered abroad. The Jews
cannot claim even this Title., as ten Tribes were-
cut off long before the coming of Chrift ; and the
two Tribes are left as a barren Woman, Judah ac-
cording to the double Senfe of that Prophecy in
Gen. xlix. lo. fliall remain a Tribe, adhere to the
Lawgiver Mofes^ not only till Shiloh come, as
manifefted in Flejh^ but till he fliall come the fe-
cond Time in the Spirit^ even the Glory, The
fecond Senfe of this wonderful Prophecy is ready
to be accompliihed, for Shiloh is coming, and to
him lliall the gathering of the People be, while Ju-
dah continues a 'Tribe^ which even their equivoca-
ting Rabbles acknowledge Shebet to fignify ; and
it will continue, till he -f comes in the Clouds of
Heaven^ and all the 'Tribes of the Earth Ihall wail
becaufe of him, and they alfo, which pierced him^
(the Tribes oi Judah and Benjamin) even fo^ Amen.

As then the Body of Chrift., in which he was
manifefted to the World, as the Son of God., the
Firft-born of all the Creation., was on fome Part
of the Sixth., and on the Seventh Day., in its deep
Sleep to the Curfe ; fo in that part, which muft be
accompliflied in his Body on Earth., the Congrega-
tion of his People., thisr eprefents the paradifical Life
they will begin on the latter Portion of the fixth

Chiliad,

* Rev. xiv. 4. Jam. i. 18. f Rev. i. 7.

] '9 ]

Chiliad, and through the feventh, under the Cloftd
of Glory^ and its wonderful Powers, whereon the
Meffiah will fit as his lloronc, and fpiritualize them
in that great Fire^ where the PafTions and Appe-
tites, which were fpringing up from the ftrange
Blood, the Blood of the Beaftial Life brought by
Sin^ fhall be laid afleep, fubdued and extinguilh-
ed by the Joys of the nezv Spirit, the other
Glories, which Eye has not feen, nor Ear heard ;
and which will be brought to an open Manifefta-
tion on the firil Sabbatical Tear. The Reafon of
expecting this blefied Scene for this f/rji Age fome-
what before the full Time, has been llipported in
the Calculations on Daniel and John ; which muft
meet with Contempt from every Quarter, fo much
does the World love its own, and lb much a Slueen
muilBabylon the Great Cit in her own Eyes, when Deatb
and Mourning, and Famine ^d}A come in one Hour\
and fhe lliall be utterly burnt v/ith Fire, for flrong
istheZ^r^G'^i,who judgetb htr^ Rev. xviii. 7, 8.

The laft Reafon, v/hich is generally received,
for the Defign of the Sabbatical Year, will not be
fufficient, namely, becaufe God refted on a fe-
venth Day from all his Works. It has been be-
fore obferved, that the Law mentions no fuch
Caufe for this Year. Befide, what Benefit could it
be to fet up Memorials of a blejjed Sabbath loft and
periflied ? Such an End would only heighten the
Mifery by the Rem.embrance, and Refie6lion on
Happinels paft and gone. But if it ftand, as the
other Branches of the Law are granted to do, a
Figure of the Bleflings to he reftored, and point-
ing towards the Time alfo; then is it a Monument
ot divine Goodncfs, and a fure Earneft from him,
whofe Promifes are yea, and Amen, that all the
Figures fhall liave their Completion v/orchy of the
C 2 infinite

[ 20 ]

infinite Bounty of that God, who has exh^illlefa
Treafures to beflow, and more Creations and
Worlds in Glory under his immenfe Government,
than the greateft Kings on Earth have Acres of
Ground, and Subjefts belonging to them.

Thus I have endeavoured to Ihew, that the final
End of the fabbatical Year appears to be the mil-
lennial Kingdom of St. John^ the feventh Year of
the Gofpel approaching. However, among the
fubordinate Defigns of God, this Year bears an
extraordinary Proof of the Integrity and divine
MifTion of Mofes. Prejudice itfelf will not be
hardy enough to deny it. The Separation of a fe-
venth, and the Benedi6lion on a fixth Year, were
one continued Miracle, and Evidence of that neo-
cracy. It is fuch, as no Man on Earth above an
Ideot (a Character no Enemy of this Legifiator has
reproached him with) could ever dream of pro-
mifing to a whole Nation, which put it in the Pow-
er of every one to difcover the Falfhood in a
temporal Concern^ of which they would be fevere
Judges, if it did notanfwer the Promife, which ex-
tended to three Years: For they were to eat the
Fruits thereof until the ninth Year, Lev. xxv.
2 1, 22.. The Experience of Mankind inallHif-
tory, will cry Shame upon fuch a Suppofition. But
what will not Incredulity believe, which boafts fu-
perior Wifdom, and uncommon Penetration : In-
fidels are of all Men moft credulous.

Now let us confider the fabbatical Year, and the
weekly or continual Sabbath, as the Kingdom of
Gcd revealed, and manifefled in our FlefJ:). This
inner and hidden Kingdom confifts of leven glo-
rious Lights, which Adam loft ; and which were
prelerved in Type by the Seven golden Lampy their
Oil aivi their Fire^ and Light in the holy Place of

the

[ 21 ]

the Tahernade. Thefe the Cabballfls call the fcven
Lights, and their Veflels broken away from Union
with the fuperior Lights, and fallen down among
the Klippoth, the Dregs of Matter compared into
Hardnefs and Thicknefs. Thefe perifhed Powers,
Jefus Chrift, who is the High-Prieft of the heaven-
ly Temple building up in fallen Man, mull bring to
Life again, and raife them up from their Death
and deep Sleep, into their firil Might and Glory,
Strength and Majefly. Thefe mult be begotten
again by the Union and Marriage of the divine A-
dam^ who has the Powers of the higher and lower
Schechinah^ as x\\z Jews fpeak of it, and which the
Gofpel calls Bride and Bridegroom. This Kingdom
of holy Powers muft be opened in our Flejh^ and
rife up in a gradual Procefs, as the firil Creation
ot God did Day after Day. The holy Spirit and
Baptifm of Fire mufl be poured forth in our
Flelh, as it was in the Nature of Chrifl, the Male,
the heavenly Adam, upon whofe outward Body of
Flefh, the inward Myfteries of his true Kingdom
were to be ihewn in a vifible and fenffble Man-
ner. ^ For as the Heavens were opened at his Bap-
tifm in Jordan, fo thofe Heavens came out of his
Body, and covered the Waters with Light, as their
Atonement, or covering Garment of"" QXoxy : So
does this heavenly Adam, glorified with all the
Powers and Virtues of the two Sanduaries, come
forth m Spirit, and open the Kingdom of the Hea-
vens, with his Fire and Light, his Holy Spirit,
aud Water of Life. Herein is he manifefled in
our Flefh, and begins to build the Houfe of
Glory out of his own Nature, by a pure Virgin
Birtii of thefe wonderful Powers, which v/?re
openly brought to Light in him, while he walk^
<d in our Flefh, the Form of a Slave on Earth ;

C 3 and

[ " ]

and which he is continually communicating, to
make us Sons of God, after the Form and Suh-
Jlance of himfelf, as the beloved Son in the Ful-
nefs of the Godhead. This is the Gofpel, the Life
of Chrijl in the Spirit^ brought down to our Flefi),
throughout all Generations.

This Kingdom, and this Life hid with Chrifl in
God, mufl: be believed to be in us, and through
us-, and the Powers and Glories of it muft be
hungred and thirfted for, that we may feel the
JVings of his Cheruhims lifting us up to Heaven,
and heavenly Things, where our Hearts ought to
be fixed continually. For this dear Son of God,
whofe Obedience unto Death has brought the King-
dom of Heaven to Life, v/hich perifhed to the firit
Adam : This blelTed Son is ready to anoint others
with the Oil of Gladnefs, wherewith he is anoint-
ed above his Fellows, and above every Name in
Heaven and in Earth. Whoever are wallied, and
wafhing from Day to Day, as the Priefts of the
Temple did in Type and Figure, in the IVater of
Life from the River out of the throne of the
Lamh^ the glorified Nature of 'Jefus Chrifl: Thefe
are his Children and People, and have the Waters
of the true Canaan fpringing up within, to fandlify
themfelves and feparate their Hearts from the Wa-
ters of the Curfe, which Men and Beafls drink as
one Portion. This W^ater is of that very Nature,
which flowed out of his holy Body pierced on the
Crofs, and which flows down out of his royal and
comprehenfive Love to all Nations from the Glory.
This is a Part of that myflical Kingdom, whofe
Waters are not lefs real, becaufe unleen, than the
Water of our Bodies, v/herein Death reigns.

Whoever are breathed upon by that holy Spirit,
his Breathy which has Life in itfelf, and which

the

[ 23 1

the Lord Jefus * breathed from his divine Mouth
into his Difciples, thefe are born of the Spirit^ and
have Life and Salvation brought into their Houfes
of dead Flejh. They are entered into the Powers
of the fabbatical Year, and are tailing the good
JVord of God, whofe Breath or Wind is fweeter
than the Breath or Air of this World. Such bear
the firft Fruits of the new Earthy and new Heavens^
which the Mejjiah is to create -, and which are
brought into our earthly Veffels of the old Adam^
to fan6lify them from the Curfe^ and to tranflate
them into the Kingdom of the beloved Son.
They are Prieils and Temples of God, on whom
the spirit and Glory -f refteth, Schechinizetby as it
was promifed in Ifaiah iv. 5. The Lord will create
upon every Dwelling-place oi Mount Zion^ and upon
her AfTemblies a Cloudy and Smoke^ and the Jhining
of a flaming Fire by 'Might \ for upon all, upon
every one, the Glory fliall be a Covering. Thefe
are no Figures, for the new Temple in Chrifl
is built up in ^irit and ^ruth^ in the real Blef-
fings and fupernatural Powers communicated from
the glorious Head in Heaven. For they, who are
the royal Priefthood, and chofen People, are of-
fering up fpiritual Sacrifices Evening and Morn-
ing, that is, continually under the Gofpel. They
confent to have their own MemberSy which are of
the curfed Earthy earthly, flain and crucified^ as of-
fenfive to God, inftead of the Members of the
Animal, which was the Service under the Law,
inftruding them in a lively Figure, that they ought
to do the lame Work upon the Lulls and Affedions
of their Flejh, For the Law marked out the Flefh
and the Blocd, wherein the Life of the beallial
Nature moves, to be cut off, and poured out, as

the

* John XX. 22. t I Pet. iv. 14.

[ ^-4 ]

the Sin-cffering^ which was abolifhed and conlumed
away piece-meal in the continual Fire •, this Fire
was the Figure of the Glory of the Spirit, when
Flefh was fwallowcd up into its Light and Flame.
In the true^ though hidden Fire^ wliich burns un-
feen through its greater Spirituality to the four
Corners of the Earth, is the High-Priefl calling
in the Fkjh of his Sheep^ circumcifmg the Lulls
thereof, and drying up the Water and Bloods of the
Fall^ while no one fees his mighty Hand, that
bears the Sword of the Spirit^ the Fire of his Che-
rubim^ to burn up the FleJJj^ Fat and Reins of the
animal Man^ and to plant Life and Spirit upon the
"Death and Jjhes of his Sacrifices, If thefe Things
appear too fpintual or inconceivable to fome, as
the excellent Fleetwood fays in his Preface to Ju-
rieiCs, Method of Devotion; there are others, to
whom they will feem neither, nor is it reafonable
for the Babes in Chrift, who want Milk for their
State in the Procefs of the Regeneration^ to murmur
at the ftrong Meat, fince St. Raul tells us, it be-
longs to thofe, who are oi full Age^ Heb. v. 12,

Having thus finifhed the firft Circumllance of
the Sabbatical Year, namely, the Prohibition of
cultivating the Land, and pruning the Vineyard
and Oliveyard •, the fecond Privilege comes under
our View, which is the RemifTion of Debts com-
manded in Beut. xv. ^his is the Manner of the Re-
leafe: Every Creditor^ that lendeth ought unto his
Neighbour^ fhall releafe it : He fiall not exaoi it of
his Neighbour J or of his Brother-, bnaufe it is called
the Lord'j Relcafe,

Second

[ 25 ]

Second Privilege of the Sabbatical Tear, the
Releafe of Debts.

The Remiflion of Debts to the poorer Brethren
on this Year, had a natural Tendency to beget a
friendly and tender Confideration for one another,
as every Command of God neceffarily teaches us
to imitate his moll beneficent Nature, not only in
the particular Cafes and Inftances prefcribed, but
in all Circumflances within the Spirit of fuch a
Law. For we cannot fuppofe, that divine Good-
nefs made it a Duty to practice this Kind of Li-
berality on a feventh Year, that they might on that
Account think it juft and reafonable to exadt their
Debts of their indigent Neighbours, with greater
Rigor and Severity, during the fix preceding Years.
This Command inilrudled them in the fame Lef-
ft)n of brotherly Affe6lion, and Regard at all
Times : However, this Injundcion of remitting
Debts upon this Year, had a far nobler View, than
the temporal Covenant could give room to unfold •,
for what extraordinary Benefit could it be to be
relieved from this Burden, and to die under the
great Debt of Beath^ and of many perfonal Tranf-
greffions, a fecond Beht to the divine Juilice ?

The Hebrews pretend, that this was a Com-
mand * of Trials as that to Abraham^ about the
offering of his Son, and not a Command of Obe-
dience. Thus the Jewijh Jefiiits of old taught Mo-
rality with fuch nice Diftindions, till the Spirit
of a Law was lofb in pious Chichane.

The Chriftian Writers juftly make the cancel-
ling of Debts to be a Figure of fpirilual Debts^

Dur

* Good-zvin^Sj Mofes and Aaron^ c. ix. of the Sabbatical
Year.

[ 26 ]

cur Stns^ fo called, Malt. vi. 12. which were to be
pardoned by the Grace of the Go/pel : But they do
not fhew any particular Analogy between a feventh
Year, and the Difpenfation of the Gofpel, by
which the Shadozv and its Suhjlance might meet
each other. From the Jewijh Authors we cannot
expedl any Reafon worthy of the glorious Nature
of God, as it muil be impofiible for them to ex-
plain the Figures, who have rejeded him, who is
the Life^ the Spirit^ and Glory of ail the Law^ and
th^ Prophets,

Now Death is that great and terrible Debt, to
which all Mankind are fubjeft by the Sin oi Adarn^
whom their Law (which is the only national Re-
cord in the World, of this important Event) ex-
hibited as the original Caufe of this univerfal EviL
This Debt was remitted under the temporal Covenant,
but to one Perfon, Elijah^ fmce their Fathers A-
hraham^ Tfaac^ and Jacob died, as well as the un-
circumcifed and idolatrous Nations : Thoufandsof
their Children died Infants, and ten thoufand of
other Perfons enjoyed not the Term of three/core
Tears and ten,, which was the long Life in gene-
ral, when they were fettled in Canaan,

Befides the Death,, to v/hich they were equally
in Bondage,, as Heirs of AdamS Curfe,, with the
other Nations of his fallen Bloods^ their own per-
fonal TranfgrefTions againft any of the moral or
ritual Laws of God were Debts to his Juflice,
and merited a Punifhment diftincl from the lirft
general Curfe,, Death,, v/hich was not properly their
own Sin. Their Sacrifices did not remove Death,
but left them under that Sentence, as much as the
Heathens, which our Lord confirms in John vi. 49.
With this douMe Chain they were bound by their
LaWy which alone, amon^fl the 70 Nations, pre-
fer vcd

[ 27]
ferved the Memorial of Jdam'^ Sin, and of Deaths
the TVages thereof As they were born of his Flejh
and Bloody called his Nakednefs and Shams ^ they by
a phyfical NecefTity became Partakers of the Curfe.

The Covenant of Circumcifion begun in Abraham
for all Nations, (which was before the Law of
Mofes) promifed and typified the Releafe from
this Debt, by cutting off and throwing away the
Fore/kin^ 2l part for the whole Body oi flejh ^ in which
Death reigns. The antient Jews fpeak great things
of Adam's Nature in the Garden of God^ when he
walked in his Garments of Light and Glory, how-
ever the prefent Race of that blinded People make
Adam born * circumcifed in Eden^ as if Circumcifion
was an Honour, which is fo plainly the Mark of Re-
probation fet upon Flejhj as the Effed: of Adam's
Tranfgreflion, and the natural Caufe of Death,

The Law was inferior to the Promife^ and a Ser-

' vant to it, containing the temporal Covenant for

one People, which at the fame Time fhould typify

in the various Branches of it, the gracious Defigns

of God in the univerfal Covenant,

The Spiritual Senfe of Circumcifion, v/as a Pro-
mife exhibited in Aftion, fliewing the taking away
* of the whole Body of Flejh^ as G3d had fet his Sign
of Reprobation and Difgrace on the Forefkin, for
the old Birth or Adam under the Fall taken alto-
gether : This reprefented the BlefTing in the beil
manner a Figure could do. Far was this from any
Defign, as the Author of the Divine Legation feems
to think of the whole (Economy^ of hiding the Life
and Immortality contained under the Types peculiar
to this Truth, On the contrary, this ^ype of Cir-
cumcifion brought Life and Death in View, and
fet them before the Eyes of this heavy and dull Peo-
ple,
* Bartoloccii Biblioth. Rabb. Vol. I. p. 69.

[ 28 ]

pie, tvho fland a Reprefentative of all Nations, and
not of one Nation only, funk down into Adam's deep
Sleeps his Flefh and Blood, which makes all Eyes
dim, and all Ears heavy in heavenly Things, which
mu'ik.l-iViYt another Spirit to be apprehended and dif-
cerned by.

Upon thefe Principles, Jefus Chrifl brought to
Light the Manner, how the original Lofs of Adam
Hiould bereftored, even by Sowing a Seed of his
own Incorruptible Nature into our FleJIo, wherein
the Promifed Seed was hid, as Clirill the Divins
Adam did, when he was in the outward F^orm of our
Sinfull Flefh : For the Covenant of Life muft be
in our Flefh, as Jacob, the fmootb Man, the heaven-
ly Adam, takes hold of the Heel of Efau, who is
Edom, the rough hairy Man of the old Birth, who
muft be fubdued and ferve the Spirit, the younger
Brother : For Flcjh and Death are firft in Order fince
the fall of Adam, and Spirit and Life rife within thi?
Coat of Skins^ a nezv Birth clofe at the * Heels of
the firft, where Divine Love purfues and lays hold
of the Prodigal Son, and brings him back into his
Father's Houfe, and Bleffing. Farther, our Lord
brought to a full and open Manifeftation the Man-
ner, hov/ the heavenly Birth of his own Seed, his
own Nature, was to be opened into our dark and
fallen Spirits and Bodies, as he breathed this holy
Spirit into his Difciples, in John, xx. Z2. By which
liis Nature was conceived into them., and became
the Seed of the Kingdom incarnate in them, with the
holy Flejb of his own Divine C^r/>^m.);, which only can
bear and hve in Union, continual contacfl with his
perpetual Fire, wherein he burns through ail Nature,
to the four Corners of the World. Again, thi]
hkjjed Son, who \\z% feen the Father, and knov/s his

Councils

* 2 Efdras, vi. 7, S, 9, *

[ 29 ]
Councils, brought to Light the other Difficulty oS
the LaWy how Tranfgre/Tions paft would be for-
given, which was by beleiving in him, as the Afef.
fiah^ and that he was the Power and Wtfdomoi God^
who would give the new Spirit^ Ezek, xi. 19. The
Spirit of 'Truths the Spirit of Promife^ wliicli are
Hebraifms, importing the true, the promifed Spirit.
John, XV. 26. Eph, i. 13. By the Power of this
Spirit they ihould no longer live after the Will of
the Flejh, but even crucify, and put to Death tlie
Lufts and Affedions thereof, which could not
inherit tlie Kingdom of Heaven, the Meffiapjs
Kingdom. Now thefe capital Truths being placed
in a new Splendor, without the Vail or Obfcurity of
any Types, it ilill remains a Queilion, (as the Law
among other Things contains the Figures ot Periods,
limes or Ages) when an open and vifible Manifella-
tion of the Spiritual Kingdom fliall take Place in
thole, who by a Birth from Above are born Spirit of
Spirit, even of the very EJfence of the Lord Chrift
^as It is called by the Apoltle, Flefi of his Flefh, and
Bone of his Bone, who is the 2iJ07roi>;r Flv^'j/za,
the Life-creating Spirit, Divine Adam, Male and
Female, heavenly Father and Mother in one Perfon,
who begets 'i:wins at a Birth, to make in himfelf
of twain, on^ New Man, fo making Peace, Eph,
Vi. IS- Now the Time, when the Children of this
wonderful Regeneration 2ind Transformation into their
hleffed Plead Chrift, Ihall be fhewed openlv in the
Clouds of Heaven, each one in their Cloud of Glorv,
their Pillar of Fire, the * Chariots of God and
Horfmenoi Ifrael-, the Time appears marked our
under \\\^Law, and may be proved to a fufficient
.Degree of Clearncls for 'the Ingenuous and lowh'

la

2 «^ino% 1!. II, I

r 30 1

in Heart, by comparing the new Covenant, and the
prophetical Farts of it with the old.

It has been obferved, that no Reafon is given for
the Reft of the Earth, nor for the Releafe of Debts,
upon a Seventh Year. This Silence may be, that
the Jews themfelves might not expecfl the Comple-
tion of this Part of the Law, where no Notice is
taken of the End or Defign of it.

As a Figure of BlefTings to come, it cannot be
underflood, but by going back to the Univerfal
Covenant^ firfl: entered into with Adam after his
great Overthrow, when God forefaw the yo Nations
coming forth out of his Loins. This Promife was
made before any Child of Flejh was yet born. Gen.
iii. 1 5. And the Univerfality of it was proclaimed
by the Tongues of Angels, in Terms as general
as that to Adam, and to Abraham, Luke^ ii. 10.
For the Lord Jefus is the Adam of the* East, the
firftling of his Father's Strength coming forth in the
Might and Power, the Name and Nature of God,
in whom the fulnefs of the Godhead dwelleth
bodily, and in whofe Riches all the Families of the
Earth muil be blefTed in i\i€ir proper Times^ as well
as the Jews. For God did not chufe them iirft for
any Righteoufnefs in them above other Nations,
for they ever were a fliffnecked People, as Mofes
tells them, D^?^/. ix. 5, 6. But for his own Name's
Sake, his own Nature as gracious and merciful to
a loil World, and for the Glory of his Firfthorn in
lieavefi^ his Ifaac then in the Bofom of his Father.
As God has Mercy on whom he will have Mercy,
they had the Honour and Advantage of being the
firft Nation, to whom the Knowledge of the blefled
Covenant of Grace was given in Charge and

Cuftody ;

* Luke, i. 7, 8. Rev. xxii. i5. Zech. iii. 8. Ha. xi.
I. Mai. iv. 2. Numb. xxiv. 17.

[ 31 ]

Cuflody •, and they behaved under the Types and
Hope of the promifed Meffiah^ with the fame re-
bellious and uncircun^icifed Hearts and Ears, as
the Remnant have done for feventeen Centuries
pafl, fmce they killed according to manifold Pro-
phecies the Son^ the Heir of the Abraham on high,
God the Father, of whom their Abraham v/as only
a Figure^ and confelTes himfelf Duft and Afoes^ Gen.
xviii. 27. May the Time be at Hand, when in
the Words of Z^r^^TO^, xii. 10, 11. " They Ihall
look upon me, whom they have pierced^ and they
fhall mourn for him, as one mourneth for his onlv
Son, and fhall be in Bitternefs for him, as one that
is in Bitternefs for his Firstborn." Though we
may wifh, that the remaining Tribes may yet be
called to that Ekolion of Grace^ which is the Lord's
Firftbcrn^ and peculiar Portion and Inheritance^
which glorious Name fome of their own Writers
confefs to be gone over to the Nations : Yet it may
be juftly apprehended, that this Prophecy will only
be fulfilled at that Time, when as the beloved
Prophet fpeaks. Rev. i. 7. Behold^ He cometh with
Clouds, and every Eye Jhall fee him^ and they alfoy
who pierced him : and all Kindreds of the Earth fhall
wail becatife of him: even fo^ Amen.

Now as the glorious Bleffings taught in thofe
Figures, could not be fully underflood without the
Son^ the great Prophet^ who was to * fucceed Mofes
as his Lord and Mailer ; and who alone could un-
fold the Gofpel of the ^ypes:^ the glad-tidings of
great Joy n-om God his Father, it was of no im-
mediate Ufe and Moment for them to be acquaint-
ed with the ultimate Views of Providence, in the
Inflitution of a feventh Year, than in the Feafls of
Pentecolle,of v/hich lall their Teachers give various

and

* Deut. xviii. 15.

[ 32 ]

andoppofite Reafoiis from Conjecture and Imagina-
tion, (which in them is wild enough, and often
trifling to Puerihty) This is clear, becaufe he
iliould appear in due 'Time^ the beloved One, the true
David, the Glory and Image of his Father's Perfon,
who would fpeak of heavenly Things, which he
had feen and known in the Bofom of the Father^
who was the Heir of all his Works, the Head of all
Principality and Power, and the Firjlhorn of every
Creation, C<?/. i. 15. and ii. 10.

Touching the Releafe from Debts, a Difficulty
occurs, whether it was at the Beginning, or in thc^
End of the feventh Year. Maimonides, in Hilchoth
Schemiltah, fays, that it was at the End, at the go •
ing dov/n of the Sun, in the Evening of the new
Year. Aben Ezra affirms on the contrary, that it
v/as on the Beginning. The Englijh Veriion tran-
flate it after the * Hebrew, at the End : The Sep-
tuagint in one Place tells us, after feven Tears,
and quite contrary to this, in the 34th Chap, of
jercmiah, ver. 14. It v/ill not be eafy to deter-
mine which Opinion is beil fupported. The Gof-
pci indeed feenis to lend a I^ight in this dark Place
of the Law : For the Commencement of the firft
Sabbatical Year in the Order of the Seven, will be
an Entrance into fuch a 7iew and happy State of
ciitward Nature, that Debt, v/hich is one heavy
Burden and Danger of this Life, to which our de-
graded Form of Flefh is fubjedl by the Fall, will
be taken av/ay by the extraordinary Benediftion of
the neijo Heavens -, and all fervile Labour and Drud-
gery will ceal'e, which now bend down the Souls
and Bod es of tlie grcateil Part of Mankind, to
tlie Earth : Yet all Debt, that is, every forfeited
BlciTing will not be probably removed all at once

but

Beut. XV. I. and xxxi. i5.

[ 33 I
but continue to be gradually taking away to
the End of the Sabbatical Year, when the Chil-
dren of that Kingdom will be changed into the
mod heavenly Glory of all upon the eighth Day,
For the O^ave rifes under the Law of Types
above the Dignity of the Seventh^ and its j^ln-
titype of the Gofpel appears to be the pafling
through the Glories of the holy Place^ which
is the firft Sanctuary ^ into the Second^ the Holy of
Holies. This Truth, St. PWfeems to make known
in 1 Cor. iii. i8. where he fy^2k.s oi being changed
from Glory to Glory : The Jeivs in the Traces of
the fame antient Doftrine, call it the higher and
lower Paradife., and fome the inferior and fuperior
Schechinah^ which in the Gofpel is the fpiritual
Bride married to the Bridegroom^ the Water chang-
ing into the Blood of the Holieft^ when the Lights
and Glories of the heavenly Virgin, fhall be fwal-
lowed up in the mightier Powers of the third
Heavens., as a more fpiritual Fire, Light, Spirit
and Water, mull by a phyfical Superiority, 1 wal-
low up inferior Ones into themfelves, and work
their higher Energies on them, as the Ground and
paflive Matter of their Operations. Thefe four
Powers appear the four Faces of the Cherubim^ the
Right and Left Hand of God : And the clofe Em-
brace, and llrong Union of Fire with Fire., Light
with Light., Spirit with Spirit., Water with Water.,
is the Myilery of the heavenly Marriage., when God
will be a * Wall of Fire about Jerufalem^ and the
Redeemed fh.all f glcrify Jehovah in the midil of
Fires. BlefTed are there, into w^hoi'e Earth the dear
High-Prieft has fent his heavenly Fire^ and onwhofe
Heads and Bodies he is piling J Wood, kindling
the Fire, confuming the Flefh^ that the Bones of

D it

* Zech. ii. 5. f Ifaiah xxiv. 15. X Ezek. xxiv. 10.

[ 34 ]

it may be burnt ; a whole Burnt-Offering accepta-^
ble to God through Fh'-e.

As the eighth Bay under the Law is more noble
than the feventh\ the favoured Prophet of our
Lord, places the Day of Judgment for all the Dead
at the End of a thoufand Years, which appear to
be the firft Sabbatical Year. The Beginning of
this Period will be bleft with fignal Privileges, and
will open with a * firfl Refurredion for Martyrs,
and others, who have + gotten the Vidlory over
the Beaft^ and his Image^ the animal Man^ and not
over the Church of Rome only : Then alfo will be
a firfl Judgment for the ij: Beaft and falfe Prophety
who will both be cafl alive into the Lake of Fire
hiirning with Brimftone. The Whoris Flejh will be
buined, that Flefh which the adulterous Hearty and
revolted Will of Adam brought upon himfelf. This
is the Flejh of Kings, the Flefh of mighty Men,
of Captains, and bond and free, whofe Lufts have
turned away their Hearts from God and Chrifl,
from the Life and Power of the Crofs, who will
therefore be cafl into the Fire, all that are upon
EartJi, in this great Day of Slaughter, and Flefh-
burning from the Lord. The End of this Sab-
batical Year, will pafs over into the Glories of the
the Holy of Holies, and a fecond more dreadful
Judgment || for all the Dead, both fmall and great,
fhall then fucceed, which is the fecond Deaths and
mufl continue for Ages of Ages^ through all the
remaining Sabbaths.

We may be certain, that all, who are over-
Jhadowed with the Cloud of Glory, the fpiritual glo-
rious Body of Chrift^ as the Apoflles were on Mount
1'habcr^ who entered into the ** bright Cloudy and

the

* Rev. XX. 4. t Rev. xv. 2. % Rev. xix. 2o> || Rev,
XX, 14, ** Mark ix. 7. Luke ix. 3.4.

[ 35 ]

the' Cloud, their inner Cove^'ing^ entered into them ;
that all fuch will be placed above Deaths and e-
very Evil : That the Holy of Holies will diffufe
ilronger Emanations, Virtues and Powers to the holy
Place ; and that alfo in its Turn will w^ork upon out-
ward Nature, the outer Courts refining and fpiri*
tualizing it more and more. Thus the Jewijb
Cahhalifts (who are the only Ipiritual Interpreters of
their Law) in many Parts of their Doftrines, re-
prefent every fuperior Heaven in their Chain
and Union of the four Worlds, pouring down
their more exalted Influences upon the next in
Spirituality, even down to the lad, our World.
Nor ought we to cafl away the Gold and Silver,
the excellent and fublime Senfe fcattered and ming-
led with much Play and Stubble, the Follies of
their Gematria * and Notaricon^ and fuch StufE
One of the befl Judges of fpiritual Interpretation,
maintains the Antiquity of the myftical Theology^
however debafed and corrupted by latter Scribes
and Expounders.

It is certain, that our Nature mufl: be cloathed
upon, or covered (which is the leading Se^ife oi A-
tonement^ and is no Metaphor) with the /even burn-
ing Spirits^ which under the Service of the Tem-
ple were reprefented by the golden Candleflick
with feven Lamps, their perpetual Light and pure
Oil. Thefe phyfical Powers dead, or aileep in
the Bed of Flefh^ muft be re-awakened, and re-
illuminated by the Spirit of Chrift^ before the Bride^
the King^s Daughter * glorious within, can be pre-
pared and dreiied in rich Apparel, to be married
unto the heavenly Male, and lofe her Name in a
Son or Zachar, of Aleim, becaufe tlie highell Power
D 2 called

* Allix. on the Judgment of the Jewifh Church againfl the
Unitarians, p. 179, 180, 381. f Pralm Ixv. 13. | See

the Word Zachar in the Hebrew Lexicons.

[ 36 -J

called the Head^ gives the Name to the whole
Parzuph^ Perfon or Nature, as Sarah loll her Name,
not her being, in Abraham^ and as Eve had na
Name before Adarn's deep Sleeps the very deep Death
of his divided Properties.

The falfe Prophet with Frogs out of his Mouthy
his Interpretation, may eafily defile this^ facred
Truth : The Gnoftics did fo of old, and Zinzendorf,
the Mahomet^ among us, who equally indulges the
Luft of Men and Women, has fo done. This
unclean Herd aiTume the Title of Lambs ^ but
they have all the Marks of Goats to be {^"i on the
Left-hand of Chrift^ But however, Satan may mi-
mick God, and pervert his Language, none can
be "Thumjnim^ perfe6t Men, as the Word fignifies,
till the Powers of the Male on the Throne of the
Holy of Holies, fhall mix and embrace the Vir-
gin^ the Bride^ the Sifter, the Spoufe^ the weaker
reflefted Image, whofe inferior Glories muil be
coupled or doubled againft the Male^ the Bride-
groom ^ the * Brother, Grotius may defpife the
Song of Songs ^ and laugh at the platonic Fi6lion of
the douhle Nature of Adam : But thefe were Truths
before the Schools of Pythagoras and Plato 5 and
to this Thummim, perfect Adam in Jefrn Chrift^ St,
Paul has his Eye in i Cor. xi. 11. nor is the
Man without the Woman ^ nor the Woman without
the Man in the L^ri, Eph. ii. 15. to make of
Twain one new Man, fo making Peace, Eph. iv. 13.
till we all come to a perfetl Alan, unto tlie Mea-
lure of the Stature cf the Fulnefs of Chrift.

Thummim, one of the wonderful Words -f of the
High-Pricft's Bread-plate, or rather the meaning
of the precious Stones J doubled over-againil one

another,

* Canticles viii. i, 2. f Ex'od. xxviii. 30. Lev. viii. 8,
X K.rod. xxvi. 16. and xxxix. 9.

[ 37 1

another, fignifies a perfe^ Man, fuch as Jdam was
in Gen. i. 27. and v. i, 2. and is the fame as Ta-
mim or Taumim, .Twins, Gen. xxv. 24. and
xxxviii. 27. Exod. xxvi. 24. and xxxvi. 29. Cant,
iv. 2. and vi. 6. This Truth the y^wj knew, as
may be feen in * Borjen on the Cherubim, though
by their Vowel-points they have long confounded
themfelves and Chriflians too.

Let us now confider the Sabbatical Year, as a
glorious Part of the MefTiah's new Heavens, and
new Earth, called the Kingdom of God, and the
Kingdom of Heaven, and Heavens, by the Evan-
gelills : This inner Kingdom muft be generating
in a fee ret and gradual Procefs, as a Seed of Mu-
Jlard, and an holy Leaven leavening the whole Mafs,
In this View the Sabbatical Year mull proceed in
the Refurreffion of the feven Lights, the fpiritnal
Eve of the firft Sanduary, which muft be • awaken-
ed from the deep Sleep in the Grave of Fleftj, by
the Voice of Chrift, his divine Touch, his almighty
Breath. They muft be lighted up one after an-
other, as the Prieft in Type drefied and lighted
the feven Lamps of the golden Candleftick in a
regular SuccefTion. Thus the firft Creation rofe
Day after Day ♦, thus muft the new Creation in
Chrift be raifed up. For we have all come ftiort
of the Glory of God, as the Apoftle means, the
firft Glory of the double Cherubim, the double
Garments mentioned in Frov. xxxi. 21. in which
Adam ftood a Son of God, in the Likenefs and I-
mage of Aleim. Thefe wonderful Powers of A-
dam\ Nature in the Glory muft be re-kindled in
us, by the trueHigh-Prieft. who bears the Aurim
* and Taumim, the Garrr ents of fix double twifted

D 3 Thread

* J. H. Ant. Dorjen Di/T. de Cherub. S. S. Se^. 71,
Sed.2 .6. f Ainfwordi, on Lev. xvi. 4.

[38]
Thread, and the precious Stones doubled over a-
gainil each other. 'Tis in thefe he makes Atone-
ments, Ccverings of Glory for our filthy Garments
of FleJIo : And it is by the free Gift of thefe hea-
venly Powers, that every one muft fight againil
Cain^ the Firft-born of Flefh, the Adam of Sin,
and flay his vile Spirit^ driving out all the falfe
Life, and fubduing the v/horifh Hearty the
Will revolted from its firji Love-,, by lulling after
that Fart of outward Nature, wherein was Good
and Evil. The High-Prieft's Garments, both the
ivhite and golden Ones, on the great Day of Co-
*verings^ were of fix doubled Threads : Thefe are
that double, or ^ fear let Twice dipped, in the JVa-
tcr and Blood of the Lamb of Gody which are pro-
mifed in Ifaiah Ixi. 7. to be given unto us for our
Shame, and for our Conftifion to rejoice in our Por-
tion : For in their Land they fliall pofTefs the f
double y and everlafdng Joy ihall be to them. Thefe
double Glories are real Coverings, and Garments
of Salvation, and Robes of Righteoufnefs, with
which God cloaths the Redeemed Sons of Ifrael ;
as a Bridegroom fhall he m.inifler in Beauty,
and as a Bride fhall he prepare his VefTels. In
thefe fuper-natural Principles, the Circumcifion
made without Hands, is carried on continually,
whereby Jefus Chrift, our merciful High-Prieft ex-
ecutes the wondrous Work and miraculous Powers
of his inner Prieflhood and Kingdom, within this
our earthly 'Tabernacle, With his flaming Sword^
real Fire from the Cherubim, the Chariot and Throne
of God, he is cutdng off Fleflj, killing and di-
viding the Members oiEarth, Col. iii. 5. pouring out
their Blood, Defires and AfFeflions to the Portion

of

* Exod. XXV. 4. Lev. xiv. 52. Numb. iv. 8. f See the
Word Shanah in the Hebrew Language,

of the Bead:, which fpring up in us from the fame
Spirit, Water and Bloody in whicli the Life of the
animal Creation exifts, and under which the Fall of
Adam brought all Mankind. From thefe new and
heaven-born Powers (for the Lord Jefus makes all
Things new, the Temple and all the VefTels new
out of his own Nature) wherein the holy Spirit
breaths and moves, going forth with the Waters of
Life, which flow down plentifully out of the Foun-
tain of the heavenly Side of Jefus Chrifl, always
fhedding his Water and Blood for the Life of the
Worlds out of whofe Side the new Virgin, fpiri-
rual Eve^ the Sifter, the Spoufe is taken, and form-
ed ; whofe Wound will never clofe up, till the Wa-
ters of our dead Sea Ihall be healed with the migh-
ty Salvation of his own pure * River^ and Water
of Life from the Throne, From fuch and only
fuch real Gifts, our fallen Nature is renewing more
and more after that Image of God, in which it
was firfh created. In thefe new^ holy and living
Waters^ which fpring up in our Bellies^ and not in
the Earth without us, our Souls receive a facred
Thiril for the Kingdom of Fleaven, and all
Things heavenly: W^e feel and know, tafte and
fee what are tlie Waters of the Prophets fo continu-
ally fpoke of in Terms of Rapture and Exultation.
The Sights the Feelings the "Tafle^ the T'ouch of the
lieavenly Canaan^ are opened, as new Senfes in the
inner Adam. The Spirit afcends from under the
Weight of the Waters and Bloods of Deaths which
run in the Earth of our fiefdy Tabernacles, and
gains gradually the Vidlory over the Beafl^ its /-
7nage^ and its Mark^ the Traces and ImprefTions of
its former Lulls and Appetites, to which, many
like Loth Wife, look back, and hanker after them
D 4 again

* Ezek. xlvii. 8. Rev, xxii. i.

t40l

again, as the Jfraelites alfo did for the Onions and
Garlick, and Flefh-pots of Egypt^ when they had
been fed widi Manna from the Cloud oi Glory ^ and
counted it as light Food. As the Soul removes
farther and farther off from Egypt ^ the Houfe of
Bondage^ even our Houfe of Flefh, wherein Sin and
Death reign, it draws nearer to the good Land, the
true Canaan^ and enters into a deeper and more in-
timate Union with the Garments of Glory, which
fhall never wax old ; and which the bleffed Jefus
gives us dipped twice, in his * holy Water and
Blood, the Blood of the everlafting Covenant^ the-f
Blood of Grapes^ the Vine of his Canaan, the
Wine of his Kingdom^ wherein is no Excefs ; and
whoever :j:drinketh of it, ihall never fee Deaths the
greats the fccond Death,

This is that Bloody v/hich will take Vengeance on
our Jlrayige Bloody and which will llay Cain^ the
Firft-horn of the Curfe^ fevenfcld, through all his
/even falfe Lives^ v/hich his Father's Fall awakened
in himielf, and all his Race, Gen. iv. 14, 24. in
the dc7ily CommAinion, eating the holy Flejh of the
Lamb^ and drinking his holy Blood out of the Fire^
all the People of this great Shepherd, who feedeth
them out of his ovjnglorifedfpiritual Body, are work-
ing with fmcere, humble, perfevering, and loving
Minds for the new Name, the new Nature of a
Son of God, till Death finifhes the fix Days and
Years of their fervile State, Work and Burden in
Fle/h, the Form of a Slai-e, not of a Son of God,
Then are they releafed into the Sabbatical Year,
the Rejl of God in a Virgin Body of feven immor-
tal Powers wove into one another. The earthly
Tabernacle being difiblved, the Houfe not made
with Hands, eternal in the Heavens, fucceeds. They

then

• I John V. 6. t Gen. xlix. 11. J John vi. 54, 56.

t 41 ]

then know what is the fine white Linen, and the
Blue, the Scarlet and Purple, witli which Jefis
Chrijl the Firji-born among many Brethren deaths
his royal Houlhold : They fee Face to Face the
Glory of the Lord, and the Wonders of that holy
Land, where the Sabbath of God and his Bene-
di(ftion are enjoyed for ever. They will underftand,
what is the Form and Power of that Nature which
is called the Bride, the LarnVs Wife, ready and
adorned for the Marriage, the eternal Union, or
Onenefs with the Glories of iht Holy of Holies, in the
Life of God himfelf, the Fulnefs of the Godhead in his
Children. However the Wife Men of the World,
who fpeak againft Things they have not feen, as
if their narrow Minds did or could comprehend
the Univerfe, and all the Works of an infinite Be-
ing •, thefe wife Men, who do not obtain the
Bride^s Portion in this Life, and all her fine Cloath-
ing, will be taken in their own Craftinefs, and at
the Hour of Death be thruil out into utter Bark-
nefs, when they die to their mighty Wifdom, their
Majefly, Pride and Glory, and to- all their fenfual
Enjoyments, to every elegant Art and refined Tafle
of Pleafure : In the Day of the Lord they will
walk naked, and their Shame will be feen, when
they Ihall weep as Efau, and yet not obtain the
Portion of the Firfl-born, which they fold for one
Morfel of Meat ♦, for fo will all Pleafures of Flejh
appear, when they are paft. Bleffed are they, who
watch and keep their Prieflly Garments, which
Jefiis Chrifi: weaves for them out of his Blue, and
Scarlet, and line Linen, and Gold and Silver of
his Sanfluary on high : When the * earthern
Vejfels^ wherein -f this Treafure lies hid, fhall be
broken at Death, the Pearl of great Pritc, buried

in
* Lev. vi, 28. and xi. 33. f 2 Cor. iv. 7.

[ 42 1
in a Cottage, In Sweat and Duil for daily Bread,
fliall appear among * Jewels of God, and precious
Stones of the High-prieft's •\ Breaft-plate. They,
who have lain anriong the Pots^ in obfcure, but ho-
nefl: Poverty, bearing the Heat and Burden of
this Life, fhall be as :[: the Wings of the Tiove^ co-
vered with Silver^ and her Feathers as fine Gold.
O the Vejfels of Silver and GohU which bear no
Price now among the Money-Changers, the Mer-
chants of the Mammon of Unrighteoufnefs, ihall
then be precious indeed, when the l! rich Men fhall
weep and howl, for their Gold and Silver is can-
kered, and ihall eat their Flefli, as it were Fire.
BlefTed are they, in whom the High-Priefl, the
Prince of Life, and the Lord of the Glory is walk-
ing amidil his ** golden Candleilicks, lighting
them up from Evening to Moulting with his per-
petual Fire, and feeding their Light with his
Oil of Gladnefs and Incorruptibility, even in the
dark Houfe of this Flejb^ which is reprobated and
condemned to the Flames. Hov/ beautiful are his
Feet, burning as fine Brafs in a Furnace, where he
is the Altar of Brafs, confuming the Flejh of his
Sheep, and treading down the Powers of Satan under
him, for tlie ft Place of his Feet is glorious, and
he is always {landing on the J: J Mount of Olives,
cleaving aiunder the hard Rock^ and the clofe Pri-
fon of our Bodies, thick, dark, heavy and com-
pared, and rifmg m the Power of Fire, in the
Liberty of Light, in the Wings of Spirit, in the
Fluidity of Water, the Rainbov/ of his Covenant.
All thefe |||1 wondrous Works is this Angel of the
Prefence performing in the Rock, and Stone of
this Body, that his Children born Angels in

him

* Mai. iii. 17. t Exocl. xxv. 7. and 28, 29, 30. % Pfalm
Ixviii. 13. II Jam. V. i, 2, 3. ** Rev. i. 15. ff Ifaiah
Ix. 30. \\ Zech. xiv. 4. 1||| Judges xiii. 20.

[ 43 ]

him may afcend in a Chariot of Fire^ tlie Clouds of '
Heaven^ when Death fhall take away the Coat of
Skitis^ the * FleJJj^ and the Skin^ and D^/;'^^ which
n;iuft be burned without the Camp, for thefe as
Parts of the Sin-offerings cannot enter the King-
dom of God.

. No one, who believes the Birth from Above to
be fomewhat beyond a Figure or Metaphor in
Language, and the Gofpel to contain fomething
more than Rules of Mortality -, none of this Way
of Thinking will be offended with the Spirituality
of this Interpretation: For the Lord Jefus as
the true High-Prieft mud perform the great Parts
of the threefold CharaBer^ as Prophet^ Priefi and
Kings in and upon our Natures^ as he fhewed openly
thefe very Powers upon his own Body^ as an earneft
and fure Pledge of fulfilling his Birth, Life, Cru-
cifixion, and Death, Refurredion, and Alcenfion
in his Members, to whom St, Paul applies all
thefe Things, and inculcates them continually.
And none are worthy of reigning with him in
Spirit and Glory ^ who do not forfake all the Life
of the fallen Nature, to which they mufl be crucified
and dead, if they will live and reign with him :
And which Things they that are his, and have his
own Spirits or living Breath in them, do continual-
ly j being led by the fame Spirit of Love to him,
for his exalted Condefcenfion in dying and paffmg
through infinitely v/orfe Sorrows for them, as he
was led by the Spirit of Love to his Fathers whofe
"Will he did always, and manifefled what the Father
was by what he/ as his beloved Son, performed, a
God of pure Love, and CompafTion beyond the
Bozvels of all his Creatures,

The

* Exod. xxix. I A.

[ 44 ]

The third Circumftance of the Sabbatical Year
comes now before us, which was, that though
RemiiTion of Debts was ordered, and called the
Lord's Releafe, yet it extended not to all Perfons,
but to the Hebrews, or Ifraelites, called Brethren
under Mofes.

This is evident from Deut. xv. 2, 3. A Stran-
ger might therefore be treated with fl:ri6t Juftice,
and his Debt might be demanded from him, after
the feventh Year had pafTed over him.

The learned Meyer takes no Notice of the
Profelyte of Right eoufnefs^ who was equal to the
Family or Houfe of Ifraeh being admitted by
Circumcifion into all the civil and religious Privi-
leges of that peculiar People^ and by Baptifm feven
Days from the Time of the lirll initiating Rite
and SeaL

This Profelyte was one of a firange Nation^
who offered freely to confine himfelf to the whole
L aw, as his Circumcifion was regarded as his facred
Bond^ which made him * a Debtor to the whole
Law. His fubmilTion to this Ceremony was a
public Acknowledgment of his Faith, that in the
Body of Flejh he was under the Curfe of the Law,
Deaths through the firft Sin of Adam\ and that
this Flelli was to be cut away, and thrown afide,
as the ftrange Work of tliat original 'Tranfgrejfion'y
that he, as born of fleJh and Bloody was under the
Power and Bondage of this Curie. His Baptifm,
which was 2. fecond Rite^ was a Figure of his entering
into a new State, or a Right of Adoption into Life,
by the mercy of God, as oppofite to the Law of
Death, or the Circumcifion of his Flefn : Which
Bleffing he could not.be Heir to, as a Son of
Adam, who had brought the Curfcy but mull

receive

* Gal. V. 3.

[45]

receive from th^free Grace oiGod^ in the Family of
Ifrael adopted into the Knowledge and Figurative
Reprefentation of the Life to be revealed.

The Jews taught, that at Circumcifion they
received a * new Principle from Heaven, or that a
new Soul defcended from above, to embrace and
inveft them, by which Union they became new
Men. The circumcifed were efteemed as f new-
horn Children^ and had a new Name impofed as a
Sign of their Right to a new Nature^ which was
given them as Worfhippers of the true God, and
Members of his Family. Upon this Ground the
Profelytes became as native Jews, having an equal
Share in the BlefTmgs of the twofold CEcononr)\ repre-
fenting the Kingdom and Prieflhood of Aleim.

The Stranger, or the Profelyte of the Gate or
Habitation, who renounced his national Idolatry,
acknowledging the one God of Ifrael, and binding
himfelf only to the feven famous Precepts of Noah.
He had the Privilege of Worfliipping in the
Court of the Gentiles, and was prohibited from
fetting Foot in the Courts fet apart for the
Ifraelites, Men and Women, which Hood nearer
the two Holy Places, the Prefence and Faces of
Jehovah,

This Perfon was not intitled to the Lord's Re-
leafe, becaufe [he had not fully fubmitted his Un-
derflanding to the fame Terms, as God pi-efcribed
to others for this End. By which Behaviour it is
evident, that he did not acquiefce in the divine
Wifdom, as a Child to his Father, but in a tacit
Way reproached, or through a lukewarm Indif-
ference negleded the ritual Inftitution, which
taught in a Figure, and conducted others to the

Adoption

* Maji Synops. Theol. Jud. p. 171. 175. f Lightiba,
Vol. 2. p. 533.

[46]
.Adoption of Grace. The Charafter, which under
the Gofpel anfwers to this, is the Deifl, who refufes
to accept the Spirit and Life of that typical
CEconomy, unfolded and explained in the glorious
Perlonage of the Son of God, as the other refufed
to receive them in the Letter^ the outward Sign and
Figure, which even then furnifhed Milk to the
Babes, -mdftrong Meat to thofe ot fuller Age, Their
Motives will hereafter be brought into Judgment.
However this Diiference exifls between the Theiji
tinder the Law, and under the Gofpel^ that the
firfl never infulted openly with Scorn or Reproach
the more perfect Faith, and full SubmilTion of
others, as the Defpifers of the Gofpel frequently
do in a very outrageous Manner ; fome of them
fall little Ihort of the Jews, in their Blafphemies,
Calumnies and hard Speeches againfl Jefus Chrift.
This Condu6l is v/idely diftant from an humble
Inquiry into, or a modeft DilTent from the Religi-
on of any Country, and can be no part of the
Rights of private Judgment : For it is condemning
and reviling that Revelation, as neither the Power,
Wifdom, %ox Goodnefs of God, which the other
Members of civil Society honour and revere, as
the higheft Honour and BlelTing of the Deity to
them. The Apoftles, who had full Credentials of
their Mifiion to oppofe the Idolatry of the Gentiles,
never infulted the Magiftrates nor the Laws, which
protefted even falfe Religion from Scorn and Con-
tempt: They offered their Lives, and rejoyced in
Tribulation, for the fake of publifhing the glad Tid-
ings of Salvation to others : They fuffered, and
were patient. As Sins are attended with Circum-
flances to inflame and aggravate their Guilt, and
will befcourged with different Durations of Punifii-
ment in the next World,- fuch as openly depreciate

the

[ 47 ]
the Gofpel, and write to render it vile and Con-
temptible in the Eyes of all Poflerity, muil flcind
to the fearful Confequences of fuch unroerfal Blaf-.
pbemy.

Such then was the Diflinclion and Separation of
Perfons under the Law, with regard to civil and
facred Privileges, v/hich none had a Right to, but
upon the mere Bounty and gracious Promife of
God, and upon the Limitation and Prefcription
of his own Terms. Such was the Latitude open-
ed to a free-will Worfhip in that Age, when o-
ther Religions had Bars and Fences againil Stran-
gers, m.ore than Republics and famous Cities had
to feclude Foreigners from their civil Rights. As
jnuch Incouragement was offered as is confident
with the Nature of Religion, wherein the Love and
F'ear of an invifible Being muft be the peculiar
and ukrmate Obje6l, which for that Reafon can
admit of no Force, or Compulfion upon the Heart,
and its moral Judgment and Liberty.

The Sabbatical Year, in this peculiar Govern-
ment, by the Privilege of remitting temporal Debts
from Man to his Brother, reprefented in a Figure,
a far more illultrious and permanent Bleffing, in
a Releafe from fpiritual Debts : Firil, from the
Effedls of Adarn's original Difobedience, which
brought the great Evil of Death into the World ^
and fecondly, from the Guilt of many perfonai
Offences againil lome of the many Branches of
moral Obligations to God, their own Nature, and
their Neighbour, which in flrid Juflice, ac-
•cording to the natural Imprefiions and Signatures
of Order and Reditude, flamped on our own
Minds, might at any Time, and in any Place of
the Univerfe^ receive a proportionate Punifliment,
which God fhould appoint in his moral Government.

The

[ 48 ]
The Idea or Hope of any Reward could never take
Place in the Breaft of a Sinner : His Notion would
be formed upon human Governments, where Pu-
nifhiTients are inflituted for various Kinds of
Crimes, in which no Shadow of Good to the Of-
fender appears, much lefs the Promife of being
exalted to a Station of Honour and Profit, after
undergoing the Penalties of his Offences. Let the
Unbeliever confider this : For a limited Punifh-
ment at bed, for the feveral Evils he had done,
and an utter Extinction of all Life and Being,
when he had fuffered the moral Retribution, muft
be the only Hope he could form, upon the No-
tices and Ideas of his own Mind.

Upon thefe preliminary Truths, we may per-
ceive the Ground of the Diftinftion in an abfolute
RemilTion of Debts to the Ifraelite^ who fubmitted
his Will and Heart to the Revelation of God j
and the Reafon of denying this Benefit to one,
who in part reje6led the more -perfe^ Will of God
made known in that Diipenfation. It was a Grace,
a Favour of mere Bounty, and no Matter of Right
or Claim to either Charafter. But the Profelyte
of the Gate might as wxll have made no Approach
to God, (as he flood and worfhiped in a Court
within the Wall, or great Inclofure of the Temple,
called Chel) if it was impoffible for him in any
other Period of Time, through eternal Duration,
or in any Place through the Immenfity of x\\z di-
vine Works, to become an Ifraelite^ reconciled
to his Creator. He might indeed be juitly
and feverely punifhed for his Refufal of divine
Privileges offered to him upon equal Terms with.
others, and without Doubt, it is a grievous Evil
to lofe his Birth-right, as EfaUy and to undergo*
the Stripes of the Wrath of God, which are

neceffary

[ 49 ]

neccflary to break the Stubbornefs of his Heart,
and bring him back through much Mik-ry, to
Mercy and BldVmg. Which Truth Co glorious to
the Nature of God, and fo happy for the obRi-
nate Child, St. Pf^ul eftabliflies in the perplexing
Cafe of Jacob and Efau : * By Faith Ifaac blcued
Jacob and Efau, concerning Things to come. The
f BlefTings, to which the Apoflle alludes, are the
fame to both, from the Mouth of their Father :
But the Order of obtaining is unchangeable, which
fliall be through much zvreftlwg^ and ftrivi?ig for
the Blefling, as God v/ill have an high Value put
upon the Call to the Right of the fpiritnal Primo-
geniture, This is pait only of the Myftery which"
has given Rife to the moil dreadful Apprehenfions
of the Nature and Government of God.

It has been before obferved, that at the End
of the ihoufand 'Tears in the Revelation^ c. xxiv. 4.
(which has been proved to carry all the Marks of
the firil Sabbatical Year) the Day of univerfal
Judgment fucceeds for the Dead, fmail and great,
in the^S"^^, and in the Grave^ or Hades, v. 12. None
then, but the Ifrael of God diftinguifhed for the
Firjl-born^ will enter firft the Sabbatical Kingdom :
The outward Jew, and nominal Chriflian, who arc
one Character, will be rejeded from this Let and In-
ker it a7tce: They v/ill be, Jer. vi. 30. reprobateSilver^
having no Place among the Veffels of Silver and Gold
of the two Saniluaries, the moil glorious Man (ions
in the great Houfe of God. The Jew and Chrif-
tian, one Name for the Circtmicifion of the Heart
in the ^irit^ can only enter the Tabernacles of
Jacobs where God is firfl feen -, becaufe they have
the Seed, the Nature of his Father Ijaac^ in them,
who ihall go to join the Fathers in Heaven, when

E Efa^i^

* Heb. xii. 20. f G^'^- xxvii. 28, 39.

[ 50 1

Efaii^ the Man of Flefh, in the Coat of Skins of
Adam'^ Sin, fhall be quite fubdued into Spirit. For
the * Saviours fhall come up on Mount Z/(?;/, to
judge the Mount of Efau^ and the Kingdom fhall
be the Lord's,

They, who were not in this Life purified by
the very Water and Blood of the Lamh^ (who was
flain, and his Wounds of Love everlafling, open
from the Foundation of the World, continually
running down to cleanfe and fprinkle the Belie-
vers of the Myflery, or hidden Way of Salvation
and Redemption) when they are cafl out of the
fcjhly Uoufe^ and the beaflial Life thereof, they will
be brought again into that Body, their former
Shame and Nakednefs., and will be cafl Soul and
Body, into the Lake of Fire, and Brimflone,
which is their fecond Beath^ burning for Jges of
Jges., every Age., and every Sahhath^ from the End
of the firil to the great Tear of Jubilee. For as
we are afTured, by the beloved Son, who knov/eth
the fecret Councils of the Father, that there fhall
be a fecond Death for the Wicked, the U7tregenerate,
of a much forer Punifhment than the Law of the
firfl Theocracy, either threatned, or could inflicl
on fo perifhing a Subjedl as the fiefhly Body, and
that this other Death fhall be in the fame Body
raifed again, upon which God will kindle the -f Fire
of his Jealottfy, and Fury, to burn it up Root and
Branch, when the Houfe X of Efau fhall be as Stub-
ble, and Jacob and Jofeph fliall kindle in them, and
devour them, and there fliall not be any remain-
ing of the Houfe oi Efau, faith Jehovah. By the
Light of Nature none could tell, or think the
Reiurredion of the Wicked in Flefn at all pro-
bable,

* Oba. ^cviii. 21. f Ezek. xxxvi. 5. Zcph. i. 18.

Zcch. i. 14. i Obad. 18.

[ 51 ]
bable, as the wifeft Heathens thought that the
Spirit naked of all Body would be miferable for
its finful A6lions, and the evil Habits contradled
in Life. The lame Voice, which has declared this
fecret Defign of God, has proclaimed alfo a great
Difference of Punilhment in the Banijhment of
Ages from the Prefence of God, and the Throne
of his Glory, which will be adjudged in th^t great
Day, according to the feveral Degrees of Guilt,
arifing from Time, Age, Rank, Power, Know-
ledge and Riches abufed, which God had given
in various Meafures to Men, and Women, and
even Children, who can difcern between Good
and Evil. This Difference of the IFrath to cofne,
will confift in the feveral Periods, or Ages of
Chaftifement, fince the Prifon, the Abyfs of utter
Darknefs is one for all reiefted Perfons, more
or lefs finful. Wherefore the Diftindion mull:
arife from the feveral Ages, predellinated for the
moral Retribution under the divine Government.
Thefe Ages will be fet in a fuller Light, when we
come to explain the I'ear of J-uhike^ and the Feafi
of Taherjtacks, wherein the feveji Seals, feven
Churches, feven 'Trumpets, and feven golden Vials
full of the Wrath of God, in the Revelation of
St. John, will be opened in a deeper and more
comprehenlive Senfe, than as yet they have re-
ceived, fo far at ieaft, as I have been able to
find.

In this Place it may be proper to remark, that
the Light of the Gofpei has fupported the natural
Sentiment of the human Mind, in publifhing a
Difference of Punifliments, and even thofe defign-
ed for the final Advantage of the wretched Suf-
ferers. Many Fleathens maintained the abfolute
Eternity of Miiery, and a noble Author in the
E 2 Chapter

I 52]

chapter on this Subjedt fays, that they v/Ifelf
tauglit this Doftrlne. Is this Writer lerious or a
Politician on this Point ? He did not write the
Religion of the Gentiles for the Vulgar, nor ad
Captum Viilgi. The Theifl may tliereforc know,
that this Glory of the divine Government in the
final End of Punifhment defigning the Salvation
of the Sinner, belongs to the Light of the Gofpely
and not of Nature : So that God is Love in Death,
and Life ; in evil and good, God is a Father ftiil,
and all his Bowels of mercy are moved for
Ephraim^ as he fpeaks in Hofea^ xi. q. / will not
return to defiroy Ephraimy for I am God^ and not
Man,

Tlie Schools of Fythagoras and Plato^ which
handed down the Refiitution of all Things, ftole
their Light from the Year of Jubilee,, which was
the philofophical Year of Mojes long before it ob-
tained that Name, or Plato^s among the Gentiles,
This Truth, (whofe Abfence darkens the Glory^
and confounds the plainefl PaiTages of the Gof-
pel,) was loft: and buried under an eafy Corruption
of it in the Babel of the Romifli Purgatory, its
SucceiTor; a Pillar of Salt for a Pillar of Gold^ iet
up in the Temple of God.

In the preceding Viev/ of Things we m.ay com-
prehend the Reafon, why a Stranger under the ty-
pical BicfTings and Curies of the Law, the Good
or Evil thereof, m.ight have his Debts demanded,
iipon and after the feyenth Year, even fo far as
to the Jubilee, but not beyond : Since in the Jn-
litype of the Goipel wc find a fecond Death ap-
pointed to continue from Age to Jge, from Sabbath
ro Sabbath, wherein God will require the Sins and
Iniquities of all, who are not his Ifraek and will
rule them v/ith a Rod of Iron during his JVrath^

and

[ 53 I
and will fcourge them witli a * feza or 7nany Stripes'*
till they + have paid the uttermoft Farthing, Thefe
may be called in the ancient Phrafe and Idiom of
the Law, ^s it mufl be fpiritually underftood, A-
liens from the ComriiG}VJoealih of Ifrael^ and Strangers
to the Covenants oi 'Promt fe^ Eph. ii. 12.

J Meyer fuppofes, that the Debts might be re-
quired after the feventh Year, during which tliey
were only fufpended. The celebrated Rabbi Hillel
fo determined this Point, and as a |1 very great
Mafrer of Jewijh Antiquities, obferves, upon his
Decifion, corrupted the Defign of that Inllitution.
His lail Editor and Annotator, Ugolinus produces
R. Samuel affirming, that this Penjhol was a vio-
lent Invention of the Judges, by which they fru-
ftrated the Law of God. Such Cafuiflry as HilleVs^
is not peculiar to the Jews^ but every Nation has>
its Hilkrs^ Scribes and Pharifees, Jefuitical Teach-
ers of probable Do^rines, who can mould and bend
the facred Will and immutable Lav/s of God, to
the petty Intereds, and corrupt Paffions of Men.
This is the popular Religion in every Kingdom,
People, and Tongue ; and the Teachers of it have .
their Schools and Synagogues in every Place,
crouded with Difciples. But however the Jcivs
might fludy to contrad or diiTolve the divine Be-
nevolence by their Evafions and Sophiftiy, in the
Shadows of their Law, neither Jew nor Gentile
will hinder the Spirit and Subflance, from over-
flowing like a River, and bearing in its Courie the
free Crtft of Life eternal^ which Jefus Chrifi fhall
manifeil in the f rfl Redemption from all Sin, and
Mifery : The firil fpiritual Sabbath, in which his

E 3 cholen

• * Luke xii, 47. f Matt. v. 26. % Cap. 17. de Anno
Scliem. Seel. 20. 21. || Relandi Antiq. Sacr. pars 4. cap. 8.
de Anno Sabbat.

[54,]

chofen People, the SeguUah of the unherfal The*
cracy over the Kingdoms^ and Peoples^ and 'Tongues
of Bahel^ will be fhewn in the * Chariots of Salva-
tion, the Clouds of Heaven, their -f Chariots •, this
Sabbath is near at Hand. Then will the Scorner
fee, what are the :[: Chariots^ in which the Brethren
of the Lord Chrift fhall be brought to his Jerufa-
leni •, and what are the Chariots in which the Princes
fliall enter the City, \\ fetting on the Throne of
David^ and yet riding in Chariots and on Horfes,
Like § the Noife of Chariots on the Tops of Moun-
tains Ihail they leap, like the Noife of a Flame of
Fire, that devoureth the Stubble. O the great
fecond Pentecoft of the Lord Jefus ! O his heavenly
Baptifm, the PFater and Blood of the Lanih^ with
the Fire. Shew thy Wonders, mighty Saviour,
Wonders in Heaven above, and Signs in the Earth
beneath : ^ Blood, and Fire, and Vapour of Smoak^
the Clcud of Glory, the Pillars of Fire, burning
up the Stubble of the Houfe of Fiefh, Death, **
who is this, that cometh up out of the JVitdernefsy
like Pillars of Smoak perfumed with Myrrh and
Frankincenfe above all Povv^der of the Merchant.
Ble[[ed be this Fire, Mejfed be the Cloud and Vapour^
blefied be the Myrrh of the anointing Oil, and the
Frankincenfe of the continual Incenfe, which thtHigh^
Pneft is burning in his People, till all Flefo goes up
and vanifnes as a Smoak in the Wrath of God's con-
fuming Fire. How great is the Power of the inner
■\-\ RefurreBion in thy People, O Lord Jefus, the
FellowlliJp of thy Sufferings, making us conforma-
ble to thy Beath, |J thy Linen and Bed of Spices.,

in

* Hab. iii. 8. f Pfalm civ. 3. % Ifa. Ixvi. 20. |j Jerem.
>'vii. 25. § Joel ii. 5. ff hd(.^ ii. 19. Joel ii. 30, 31.

** Cantic, iii. 6. f f Phil. iii. 10. \X John xix. 2q.

[55l

in all thy own Seed^ thy real Children ^ O thou our
Beloved, and the Father^s Beloved.

We will now confider the fpiritual Senfe of this
Part of the Law, which entitled none but the If-
raelkes, to the Releafe of Debts. This Paflage
fhews, that every one muft be of the Ifrael of
God, that is, they mufl partake by a fecond Birth,
of the fame Powers and Glories, as Angels do at
their firfl Generation out of the Deity. Thefe
Powers of his heavenly Birth jidam the Son of God
loft, and they muft, through God the IVord be-
come our fecond Adam, be myftically, hiddenly con-
ceived in our Flefti, through his holy Spirit, as his
Birth into an Union with a Body of Flejh was
brought to pafs by the holy Spirit, the Power of
the moft Higheft overftiadowing the Virgin Mo-
ther. This is the Myftery of the Gofpel, and this
is that new Law of Heaven, which Jefus Chrift
brought to light in his own Perfon, as the efta-
bliftied Order, how his own * incorruptible Seed,
the Seed of the Word, ftiall be born into every
one of his wonderful Line and Generation. This
Myftery the Biftiop of London touches, and pafTcs
over in his excellent Difcourfes, Vol. I. p. 227. on
the external Evidence of the Gofpel. But the
Myftery is not confined to the unufual Manner
of Chrift's being born of a Virgin, but every one
muft be born of his holy-fpotlefs Womb, out of
v/hich nothing but Spirit is born; for what is -|-
born of Fleflo, is Flejh, and what is born of Spirit y
is Spirit. The Children of this miraculous Gene-
ration muft have the 4: feven Horns, the {cw^n
mighty Powers of the Lamb, which are coming
fordi out of Jefds, as Rays of Light from the Sun.
Thefe Powers, the Jews, as we have before taken

E 4 Notice,

* I Pet. i. 23. t John iii. 6. % ^^v. r. 6.

[ 56 3

Notice, call feven Lights with their VefTels fepa-
rated from Union with the three fuperior Sephi-
roth or Numbers, and which St. John calls the Fa-
ther^ JVord and holy Spirit^ One^ in the highefl U-
nion, where no intermediate Natures, Powers, or
Principles feparate or divide between them. Thefe
feven Spirits of God Adam loft, when his adulte-
rous Will turned its mighty Strength to the Prin-
ciples of the beaftial World, and mingled them
with his own Glories, till he funk down under
their Dominion, as much as the Beaft of the Field,
into whole Life he was degraded. This lovvxr
Part of the fix Days Work, he ought to have
viewed only as a Mirror of the manifold Wifdom
of God : He ought not to have hungred after any
Experience, or Feeling of that inferior Life, nor
to have caft the amazing Pov/er of hts PFill towards
the temporal Conftituticn of Good and Evil^ which
he could not know without opening a Birth of them
into his own fpiritual Nature. Such a Defire was
then as much beneath him, as for an Archangel, to
wiih to be born into our Flefb. and Blood of the
Fall^ that he might have^a real Experience, how
the Feelings and Life of every carnal Senfe and
Appetite rife up in us, and are carried on through
the Medium of our Water and Blood, ruled by
the Light and PFind of this World, juft as the
Beafts are ruled and influenced in all their Senfes.
Now Jefus Ckrijl bears the * feven Stars in his
Right-hand^ the Pov/ers of the new" Creation,
which muft be generated again in Man, as they
were generated in Adam at his firft Creation by the
Aleim. Without thefe feven Spirits^ the Sabbath
of God, the Fullnefs of his Work in us, it will be
a natural Impofnbility to enter that Part of the

Jcru^
* Rev.i. i6.

[57]
Jeriifalem above, which anfwers to the holy Vlace^
and which is the Image and Likenefs of the
Spiritual Eve^ the Bride to be firfl renewed in our
Nature. The higher Powers, which were typitied
by the Holy of Holies^ reprefent a Sabbath, a
Seven or Fullnefs more glorious than the Bridey
even the Bridegroom^ the Head of the di'uine EvCy
whofe mightier Perfedlions mull be doubled and
married to the Sifter, the Spoufe, as Fire cleaves
to Fire, as Light embraces Light, Spirit or Wind
lays hold of its Fellow, and Water unites with
W^ater. Thefe Sevens, or double Sabbaths had
their Figures preferved in the * two StoHes of the
E-phod on the two Shoulders of Aaron^ and the
twelve Stones upon the Breafi-plate^ which were
derived from the two upper Stones upon the
Shoulders, v/hereon the -f Government and Key of David
were to be laid. This is the Image' and Likenefs
of Aleim^ the Fullnefs of the Godhead^ the Aurinty
and 'Tkimim^ the Fires^ and doubled Ones oi the Prieft-
hood and Kingdom of Jefus Chrift.

Unlefs this Seed of Ifaac^ who pofiTeiTes all:}:
Abraham's Goods as his fole Heir, be fowed in our
Flefh, the U Covenant is not yet in our Fkfi)j
we cannot be born of God, born Spirit of Spirit.
This one Seed bears every Glory fignified by the
twelve precious Stones on the Breaft-plate, which
are fo many heavenly Powers unfolding themfelves
by Degrees, till all the the myfterious Lives are
brought forth and grow up to their Fullnefs. We
may indeed be as the Profelyte of the Gate under
Mcfes., given up to the Pradlice of fome eafier
Duties, and by doing thus be ibmewhat nearer to

God

* Exod. xxviii. 9, 17. f Ifa. ix. 6, and 22, 22,
X Gen. XXV. 5. (1 Gen. xvii. 13.

[ 58 ]
God than others : We may do many Things gladly
from the Light of the Gofpel, as * Herod did, who
feared and heard the holy Bap till: But this partial
Service will not place us in the Courts of Ifraely
much lefs in the Court of the Priefts and Levites^
a Station nearer the Throne, and a fmaller Lot.

Nothing but the Spirii of Lives from Jefus Chrijl,
the fecond Addm in all the Powers of a quickening
Spirit J born into our barren Woman, (f v/hich
though fhe has horn Seven, now languifheth) can
bring us near unto God through the very Nature
of the Son, into whofe Glory, Image, and Likenefs
his own Children are continually transforming,
tranfubflantiating. And this wonderful Myilery
is not done in an Inftant, but is continually operat-
ing under the overjhadowing of the holy Sqirit, who
:j: taketh from the Glory of the Lord, and planteth
the Seed, [| which abideth for ever. Unlefs this
great High-priefl (v/ho is no more gone into
Heavens diftant in Place, though diflant in Spiri-
tuality, as the Rays of Light fhming on a FHnt or
Rock, are above the grofs Nature of their hard-
nefs, though touching them) unlefs he come into
us, as our Father and Mother in One, we cannot be
new 'Temples in him : Unlefs he touch us with his
Feet, his lov/er Principles, burning as polifhed Brafs,
and flrong to bear the perpetual Fire, as the brazen
Altar did fuftain tlie Power and Strength of the
outward Fire, v/e cannot be of his Prieflhood,
which gives the true, tliteverlafting Fire from Heaven.
Without the bright Raymentof his a^thereal Cloud
of Glory our Souls are naked, and only married to
Flejb, the adulterous Woman : He mufl cover every

one,

* Mark, vi. zo. t Jcrem. xv. g. t John. xvi. 14*
(j I John, iii. 9.

[ 59]
one, as he covered Ifrael under the Cloud of Glory, ~
which was Adam's loft Cherubim^ his Father's
"Throne and Kingdom. This, this alone is our
Atonement, the Covering of our Sin, Shame and
Nakednefs ; and this royal Gift can only come
into our wretched, poor PToufe of Z)///?, through
the exceeding great Love of Jefus Chrift communi-
cating his Spiritual Nature to our Carnal one. The
* Miniftration of Spirit muft be performed in his
Ifrael, the f twelve Tribes of the Gentiles^ in a much
greater Glory and Majefty, (though in a Myftery,
in a fecret Way for a Time) than the Miniftration
of Condemnation^ (the Law of Death) which yet
was glorious in the daily Service of the Temple ;
in the VefTels of Gold and Silver, in the typical
Water, and Blood, and Fire-, in the feven Lamps,
and the cloud of Incenfe ; in the Trumpets and
Songs of Priefts and Levites, at the burning the
Flejhoi their continual Sacrifice. Is the Mini-
ftration of Life lefs glorious ? Are the veftels of
pure Gold and Silver, which bring the real Water
and true Blood of the Lamb into our earthen Vejjels
of Mortality^ lefs precious than the Figures, or
lefs real, becaufe they are not feen nor felt by the
Hand ? Is the Fire^ the Lights and the Wind of the
new Altar ^ lefs powerful, than its Shadow? Are
the feven Lamps of continual Light, and the true
Cloud of Glory^ lefs real, becaufe unfeen, in every
Son of Chrift ? Is the Trumpet and Song of the
Lamb^ not felt in the Hearty becaufe not heard with
the Ear of Fleflj^ as under the Law ? Or the Flefi
of the divine Lamb^ v/hich feeds his own Fire of
Life^ lefs our Food and Bread of Heaven, becaufe
he is no longer to be handled with our Hand, but
to be received in the Spirituahty of heavenly Fire,

Light,"
* 2 Cor. iii. 7, 8. f James, i, i.

[ 6o ]

Light, Spirit and Water, which are as free from the
hardnefs of Flejh and Bone^ as the Texture of a Rain-
bow : The Rainbow of Peace ^ the Sign of God's
Covenant in his People, which our Lord is ever
forming as the Cloud of GIo7y, the Chariot of God,
the asthereal Body within this Skin of Flejb.

The 7tew Heavens^ and the new Earth mufl be
really generating in the old Earth of the Curfe^ and
the Heavens^ which will vanifh away, or no one
will pafs back through the fiaming Sword^ the great
arid ftrong Fire of the Cherubim^ which guards
our Entrance back to the Tree of Life^ in the
Garden of Aleim, This Sword of God's IVrath^
fearching the inner Parts, as the Fire fearched all
die Flefh, Joints and Marrow of the Sacrifice^ no
unclean Perfon can pafs : No Pride, no Envy, the
Serpenfs Power and JVill in us, can enter ; no
defire of Flejb and Bloody the Image of the Beaft,
and its old Life^ can efcape, but mufl be cut offi
and burned out Root and Branchy before the un-
niverfal and everlafting Kingdom of the Father^
Word and holy Spirit^ can take Place in the Strength
and Power, in the Glory and Liberty, in the
Sweetnefs, and Joys of Life, from the Fire of all
Fires^ the Light of all Lights^ and the Breath of all
Breaths. If we cut not off the Right-hand, that
offends, or pluck not out the right Eye, which
hinders our Entrance through the Strait Gate into
Life, there remains a fecond Deaths the Wrath to
come^ which will be mofl terrible as mofl durable.
This will devour all thofe Enemies, upon whom
the many Lelfons from the Miferies and Evils
leading to the firft Deaths nor the wonderful
Mercies and Calls of God in Chrill have not pre-
vailed to have the Life, Power, and Lufls of the
beaflial Nature crucified by the Sword oi the Spirit \

nor

[ 6i ■]
nor to have the Serpent of Pride, and Envy, bruized
under the Feet of our bleffed High-priefl, which
are as a Flame of Fire, reaching down into the
outer-Court of this World, and ready to ^ enter,
and drive Satan and his Kingdom of Darknefs out
of every one, who open their Hearts at his Knock-
ing ; for he flands at the Door and knocks to find,
who are watching for his coming into his Temple,
and who will open to the Mafter of the Houfe of
God. As Stripes in the Bay of Vengeance and righ-
teous Judgment, will be few or many^ according to
t\i^ Knowledge or Ignorance of the Mafter"^ Will^
how two-fold, how feven-fold will be their Con-
demnation, who are not Strangers to their fovereigri
I-ord, but who have received the Laws and
Statutes of his Theocracy, even the Gofpel : Yet
whofe impious, and fenfual Lives, whofe Pride and
Pomp, whofe Covetoufnefs and Love of the
World, crucify the Son of God afreih and put
him to open Shame. Our whole Life ought to
bear no Marks but of Poverty of Spirit^ a continual
Death or dying to all that the JVorld calls great
and glorious, and happy. The Sons of God are
to follow the Life which Chrift^ the Head^ led in
Flefh^ our Shame^ and NaJzeclnefs -. This Path of
Life is necelfary to Sinners, and was taught them
by him, who was the Sin-offering under the Curfe
of the Laxv in FleJJj^ and who fliewed the only Way
to his Throne and Glory^ to be though the Shame
of his Crofs^ his crucified Life on Earth. And
whoever are alhamed to take up his * Reproach,
his daily Crofsy of them will he be f afhamed,
when his Glory and Majefty Ihall appear, and their.

Glory

' * Heb. xlii. 13. f Mark, vlii. 38.

[ 6a ]

Glory, Greatnefs and Majefty, fhall go away into *
cverlafting Shame and Contemp,

Fourth Circumjiance of the Sabbatical Tear.

This confifted in the Produdlions of the Earth,
being open and common, for the Poor of the Peo-
pky and for the Beajls of the Field, Exod, xxiii.
II. and Lev, xxv. 6, 7. The Sabhath of the
hand fhall be Meat for you -, for /te, and for thy
Servant^ and for the Stranger that fojourneth with
thee, and for thy Cattle,, and for the Beaft that
are in thy Land,, Ihall all the Increafe thereof be
Meat,

As the Creation in all its different Orders and
Kinds of Life, fell into Bondage, Vanity and Cor-
ruption by the Sin oi Adam^ Rom. viii. 20, 21,
22. who was the Head of the whole Syftera,, and as
the ruling Spirit was cloathed with thofe great and
difFufive Powers, which from the Centre of Union
in his Nature, were to go forth to blefs, preferve,
and glorify every Part according to its Kind and
Capacity of receiving good : So we find in all the
Paflages, wherein the Prophets defcribe the Refti-
tution of all Things, that the animal Creation re-
turn unto a Condidon new and happy to them,
free from the many natural Evils, to which they
are fubjed, as Bohhs obferves, not by any moral
Demerit on their Part.

The tender Concern of God, the one great and
good^ extending to fo mean Objeds, as the Beafl
of the Pleld, and the Fowls of the Air may ap-
pear to our great and rnajcflic Notions, fhewed
the mofl gracious Nature of him, who, (though
dwelling on high, and inhabiung Eternity, far a-

bove

* Dii^i. xii. 2.

' [ 63 ]

bove all Poflibillty of any Evil,) feedeth the young
Ravens, as David fpeaks, and as the true David
far greater than his typical Father fpeaks, * feed-
eth the Fowls of the Jir. Such an Attention of
the blejfed God fuggefled to the Jews, an Imitation
of his univerfal Goodnefs and tender Mercies, and
a more particular Confideration to that Part of the
Creation, whofe Services would be fo great to
Man, and which would become his VafTals, ex-
pofed to every injurious, cruel and wicked Tem-
per in their Owners. Though common Huma-
nity might teach them what was due to the Cafe
of fuch Creatures, whofe Labours made the hea-
vieft Burdens of Life much lighter, yet the Al-
mighty left not this Part of h*i^ Works, to the ac-
cidental Difpofitions of Men. By feveral Laws he
commanded the Exercife of every kind and com-
pafTionate Office toward them, which no other
Lawgiver but Mofes^ ever inftituted in the Name
and Authority of God, the King of Ifrael. And let
impartial Minds judge from the many Cruelties
openly pradifed even in this Nation, boafted as
the Mirror of a generous and humane Spirit, whe-
ther the Jews were the only People, whofe pecu-
liar Hardnefs of natural Temper required fuch
Laws concerning the animal World. Let us not
flatter human Nature, of which we are a Branch :
The Jews are a Pi6ture of the feveral Difpofitions
reigning in all Nations : Their Hiilory is that of
human Nature in general. But as the Sabbatical
Year had a more glorious End, than the Poffef-
fion and Enjoyment of fuch poor Things, as are
eat and drank, and -f call out in the Dratight^
purging all Meats., fo we may behold a Promife in
ibis Part of the Figure, that the Eartb fliali be re-
deemed
* Matt. vi. 26. t Matt. xv. 17.

[ 64]

deemed froin every natural Evil and Diforder im-
plied in the Word, Curfe : That it fhall pour forth
its original Bleflings to Man, and the animal Cre-
ation, when the Labours of both fhall ceafe, and
all Danger of any cruel Ufage to thefe defence-
lefs Subjedls, fhall be no more for ever. Let it
be obferved, that the Word, * Earlb, comprehends
the Waters of the third Bay^ out of which it is
generated, and alfo the Waters and Earth of the
fifth and Jixth Day. Under Earth -f the great Pro^
phet of the Chriftian Cabala includes even Spirit^
Water and Blood. The very excellent Writer on
the Ufe and Intent of Prophecy, fuppofes, if I
miilake not, that the firfi Curfe has been gradu-
ally taking away evef fince the Fall of Adam. This
may be eafily allowed, though the Nature of this
Removal cannot be underftood, but by knowing
every Step and Procefs of the Degradation, from
the fall of SataUj a Morning Star, the ^ ^^"8 ^f
the North., the Nirarod of Babel, a Rebel., as his
Name fignifies : And alfo by knov/ing the Fall
of Adam., who brought a fecond Babel, ConfufwH
into the glorious Garden of God, that Part of Lu^
(ifer's fallen Throne, redeemed back into a Glory.

The Prophets frequently declare, that thofe
Beaftsjin wliofe IVater and Blood, (their Earth,) a
fierce and ravening Spirit lives and moves, Ihall
put off this Ij favage Nature, and. become mild
and gentle, owning again the firil § Fear, and Do-
minion of Man, as Chrifl, the fecond Adam, was
with the wild Beafts, in his Tryal for regaining by
a moral Vinery of his own free Love, every Part of
the hrft great Curfe and Overthrow. It is not e-
nougli to refer ail thefe PafTages, as Gj'otius and

others

• Gen. i. g, lo, ii, 12, 20, 24. f i John v. 8. X Ifa.
xiv. 13. Ifa. ii. 6, 7, and 65. 25. jlHoi*. ii. 18.. §Gen,
ix, 2. and Mark i. 13.

[% ]

others have done, to the happy Change of DIf-
pofition, which the Dodlrines of the Golpel fhould
make in Mankind; who fhould caft out the wild
Beajl from within their Breails, the Serpent, the
Lion and Tyger, every fubtile and political Turn
of Mind, every fierce and bold Temper delight-
ing in War and Blood as a Trade^ the mighty Hunters
of Nimrod's ac cur fed Kingdom : That they fliould
drive out the Swine, and the Dog ; the Swine wal-
lowing in the filthy Lufls of the Fiefh, in Drun-
kennels and Gluttony, v/hofe Belly is their God :
The Dog is the Kvvcein;, that Impudence and Hard-
neis of Face, which is contracted by fenfual In-
dulgences, and whofe * Glory is in their Shame:
The -f Dog turns to his Vomit again : In what J they
know naturally, as brute Beafts, in thofe l^hings they
corrupt themjelves. This Interpretation has its Ufe
and Beauty, but at the fame Time it confines the
great Extent and ComprehenQon of the Gofpel,
(which it will have in feverai Ages,) to one View,
and one Age only. In this Diliicuity |j even Efif-
copius, (who could fpeak as much, and as well as
any Writer in the World) feems to flick, and to
be flraitened in the firfl, fecond and third Objec-
tion of the Jews againfl the Meffiah. W^e mufl
therefore cafl our Eyes farther, to find a Time
when Things will have a more exafl Completion,
according to the Prophecies : Vv^hen every Part of
the Creation fhall return to the State and Bene-
di(5lion of the Almighty and goo J God, who was
pleafed among the Variety of his Works, to en-
due Animals with a Manner of Life and Exifcence
far more excellent, than the moft beautiful Scene
of inanimate Matter could exhibit to our View. We

F have

* Phil. lii. i^. f 2 Pet. ii. 12. % Judc x. |I Epifcop.
Opera. Vol, i. p. 207.

[66]

have no Reafon, to fuppofe, from the Nature of
the Creator, nor from the Condition of thefe in-
ferior Creatures, that their Kind of Life fhall pe-
rifh for ever, when it has been juil fhewed for a
Moment in this temporal Confiitiition^ wherein * all
the Foundations of the Earth are out of Courfey
their original Order and Harmony, it is rather to
be imagined with the noble Sentiment of the an-
'dent Hebrews^ mentioned fomewhere in Lejlie's
Works, that divine Love had communicated Exi-
gence and Life in all Modes and Varieties, and
had married a vital Principle to every Kind of Mat-
ter capable of fuch Unron. No fufficient Reafon
can be given to believe, that the Heavens are void
either of animal or vegetable Life ; but rather tha?t
thefe Kinds of it, good after their Sort, are more
exalted and perfe6ted there ; dlfplayed fn a more
glorious Variety of Form^ Colour and Motion^ than?
can be conceived by us. For as the animal Part
of any World can never rife above the Principle
of the Life and Spirit^ from which they came
forth 5 nor Vegetation afcend out of its Limits tO'
any other Scale of Being, yet may both be raifed
to far greater Excellence, that the divine Good-
nefs in the Sports of his Wifdom, may be more
fully manifeiled, and a more diverfified Field of
Contemplation may be opened to Spiritual and In-
telkcliml Beings, whofe fuperior Nature enables
them to reap an higher Enjoyment in admiring the
Perfedions of God, as they are unfolded in the
greateft Variety, and Profufion of all Gifts and
Powers. This Sentiment is elpoufed in the Jcwifh
Notion of three Worlds, three gradual Emanations
or Creations from God in every Syltem, which
Cud-worthy a divine Entbiiftaft^ mentians in his fine

Difcourfe,

^ Pfalm Ixxxii.. c.

[67]
Difcourfe, p. 4. of the Union with Chriji and the
Church. Thefe tliree Worlds Hand below the
Archetypal World, called Aziluth^ the Traces of
which Truth are ftrongly printed in xh^Mercavah^
the Chariot or Cherubim of Ezekiel. God is to be
adored in great and fmall Things •, in the Magnifi-
cence of Sun, Light, and Wind, and in his con-
defcending Majefty and fofter Glory^ in the won-
derful Stru6lures of Plant, Herb and Tree, of Beaft,
Fowl and Infeft. What a pleafing and large Thea-
tre of Beauty and Admiration, have the moft ex-
alted Minds had, in the feveral Departments of
Vegetable and Animal Nature ? How has the Ge-
nius of a Bacon, and a Boyle^ of a Newton, a Szvam-
merdam or a Linnaus, been delighted with thefe
Treafures of divine Wifdom ? How have they paid
a thoufand Adorations of mental Praife, and filent
Thankfgiving, as they have travelled in Mind and
Spirit, over the Face of Nature, even in its pre-
fent Diforder and Imperfection ? By the Argument
of Analogy, which has of late been much intro-
duced and fupported by folid and contemplative
Men, it is more reafonable to fuppofe the Improve-
ment hereafter, than the utter Extindion of either.
The Life of Vegetation, of Animals and of
Man, flood once here without Confufion, each in
their Sphere and Partition. The two firft do not
now fo much interfere with each other's Portion
and Place. The glorious Elements of Light and
Air, wonderful in their wide Compafs of Power
and Operation, raife up, as the mediating Inftru-
ments of the fecret Hand of God, and configure
the Matter of Earth and Water, their twin Si-
fters, into lo rich a Diverfity of Tree, Plant and
Flower: They pafs and repafs as an open GatCy
every Form of Beall, Filh, and Fowl, giving them
F 2 con-

[ 68 ]

continual Supplies of radical Heat and BreatFi,
When they have performed thefe Services to two
ClalTes of Life, they are not hindered in a fuperior
Office to Man, as they open to him the moft fruit-
ful Source of his prefent Knowledge in the Won-
ders of Vificn and Sounds whofe Natures are fo
exalted, as to touch the firfl Step of Spirituality,
or Matter in an heavenly State : For Light and Air
feeni to be the laft Divifion from the fpiritual
Order downwards, and the firfl Afcent from Earth,
or Matter in the Chain of Hardnefs, where the
heavenly Liberty from this ComprefTion, the Land
of Egypt, Mizraim^ (that binds and holds in a
Strait,) begins and unfolds the two Wings of Light
and Spirit.

This gradual Chain, and clofe Connection of
Life^ (which touches each other, and yet never
runs into its Neighbour's Line and Province, to
break the Harmony of the Phyficd Mediums)
v/ill never be deftroyed by all the Argument,
which Analogy can furnifli, but be improved in
other future Scenes : The Sabbatical Year feems
to flrengthen this Suppofition in part of the Fi-
gure. Hence the Produ6lions of the Earth in this
Year (at leaft fuch as the Jews called Sapiach)
laid in common to Man and Beaft, appear to fup-
port the Expediation, that the animal Part fhall
afcend into their Sabbatical State, in which they
were at firit created. Then they will enter a bet-,
ter Scene of outward Nature, while Man their
Head is going into an Order far above them, in-
to the fecond and third Heavens, which are the
two mofl glorious Worlds of the Faces of God,
of which the tivo San^uaries in the tabernacle of
MofeSy were the Types. This Truth feems to be

figured

[ % J

figured out by the * Stihurhs for the Cattle of the
Levites^ and by -f- the Beads, which were not to
touch the Mountain of Sinai^ the Prefence and the
Glory then, but to be at the Bottom at fome
diftance, where the animal Life has its Bounds,
and cannot afcend any Part of the Mountain of
God^ where a heavenly Life begins, and rifes
through various Stages, as in the \ Houfe of the
Father are many Man/tons.

The Jews confine the fpontaneous Growth of the
Earth to fuch Things, as fprung from the <j rain of
the former Year fcattered in reaping, or threlhing
of it in the open Air, as Maimonides explains the
ancient Ufage: And that thefe only were the
Portion of the Poor and of the Cattle. In this
as well as in other Parts of their Law^ this People
contra6led the beneficent Spirit of their Inftitu-
tions to their own covetous and felfifh Hearts;
for every Thing grew on that Year by the extraor-
dinary Operation of God upon the Elements of this
World, and all the People were to enjoy a full
Right to their Food as the Gift of God, and the
Beaft of the Field to his proper Portion, in that
Manner, which bed anfwers to a figurative Adum-
bration of the/r/? Sabbath recorded in Gen, ii. 2.
The Rule of laying up the increafe at Home, and
ufing it for their Houleholds, as long as any of the
fame Sort remained in the Field, ieems to have
fprung from the fame evil Heart zn^X evil Eye of
Covetoufnefs and Envy^ which would not at lall ||
obferve the Sabbatical Year, becaufe they were
forbidden to make Merchandize of the divine Bene-
di^ion^ and augment their Bags of Silver and Gold :
For this Offence they were carried away into
F 3 Captivity

* Numb. XXXV. 3, 7. Ezek. xlviii. 14. f Exod. xix.
13. X John, xiv. 2. II Chron. xxxvi 21. Jerem. xxv.
9, 12, and 29, 10. Amos, viii. 5. Mehem. xiii 15, 16.

[ 70 ]
Captivity feventy Years in Babylon, that the Land
might enjoy her Sahhaths. This bafe and worldly-
minded Temper, taught them alfo not to let their
bond-Servants go out free at their appointed Time,
as God complains of this ungrateful and Jliff-neck-
ed People by the Prophet Jeremiah, in Chap, xxxiv.
14, 16. and in their Example of all the World.

As the Jews began to lofe the Spiritual Sight of
the Law, both as a Promife and a Prophecy in Words
and "^yps^ of good Things to come under the
Mejfiah^ they fet a higher and a greater Value on
the Rites themfelves, till they imagined them to be
the very End, for which God had appointed them,
and in which he delightecl. As they grew more
wicked and corrupt in Heart and Morals, they
were darkened more and more in their Under-
ftandings : The mofl extravagant Pride, and the
bittereft Envy to the Gentiles caufed them to look
upon themfelves, as the only People of Adam's
Blood, for v;hom God had any Bowels of Mercy
and CompalTion; for whofe Sake alone the Law
and the Prophets^ and even the Mejjiah^ were ap-
pointed. Under this Darknefs and Infatuation
they have contim:ed above 1 700 Years ; and upon
this Ground they have fetup their narrow Senfe, and
groveling Conception of the Sabbatical Year, with
their triffling Diftin6cions upon the Rules and
Laws of it, as if the great and glorious God had
no other Treafures and Fehcities to beftow, than
fuch very tranfient and fhadov/y Benefits for this
one People^ or rather for only Hvo ^ribes^ during the
moft Part of their theocracy. ,

Among fome Expofitors of their Law, * Gar-
dens were excepted : The Generality were no
doubt glad to falute the Garments of fuch Hillels^
(whom they crown with the proud Titles of Choch-

mm

* Lewis's, Heb. Antiquities. Vol. II, 609.

[71 ]

mm and Geonim, wife and excellent Men abov^e all
Nations) who fave their Choice-fruits from their
poor Brother's dirty and hard Hand, as the other
had fecured their Debts, wheii the feventh Year
expired. Others had more Integrity, among
whom Maimonides, who draws up the purefb Pare
of their Thalmudical Opinions, allows, that by
the Law the Hand of every Man was equal in
every Place. In this Year no Perfon could claim
any private or exclufive Property, becaufe the
BlefTings were not earned by the Sweat of the
Brow (which was a part of Adam's complex Sen-
tence pafTed on all his Pofrerity) but flowed from
the Bounty of God alone, without any Interpofi-
tion of their Labour •, which now ought to conftitute
the Diftindion of Right and Property, fo far as to
prevent one from preying upon the Toil and In-
duftry of another. Hence this Year preferved the
Memorial of the Earth of Eden^ v/hich was the
Land of the Lord God^ beautiful beyond Thought,
glorious as a Rainbow, as the * Work of Sapbire
Stone^ the Body of Heaven in its Clearnefs, be-
fore any Curfe was brought into it, and into the
earthly Principles of Adamh lovv'er Garments. This
wanted no more the Plough or Spade to render it
fruitful, than the new Earth of the M.ejfiah\ Land
does. It then knew no Dillindion of Fields and
Gardens, becaufe no Labour was ever defigned to
purchafe private Right in that Garden of univerfal
and everlafting Love, among the Sons of God,
in the Father's Houfe, where all things are abun-
dant, as Light, Air and Water. This happy Cir-
cumftance will be rencv/ed in the Millennial 'T^he-
ocracy^ which appears from the Prophecies of
Daniel and John, and from many Types, fo near
as to fall within the Year 1762, and 1766. Then
f 4 will

* Exod. xxvi, 10.

[ 72 ]

will Pride and Envy built on the vain and bold
Pretence of Nobility of Blood aad Family, be caft
down to the Dull : Then will thefe Members of
Nimrod's Iron Toke, and the Kingdom of his Bakl,
be deftroyed, when Strength and brutal Force
fhall no more fubdue and rule over the meek and
gentler Nature -, which teach Men to forget their
Blood of a Sinner^ purfued by the Vengeance of
God, that it may be fhed and poured out, cisjirange,
and adulterous^ The lofty Looks of Man fhall be
humbled^ and the Haughtinefs of Men Ihall be bowed
down, Ifaiab ii. ii. Then fhall Covetoufnefs, the
* fpiritual Idolatry of the Chriftian Nations^ have the
Ax laid to this f Root of all Evil, which now lays
wafte the World, and fills it with Blood and War;
with private OpprefTion, Fraud and Violence ; with
the bafe Cunning of falfe Weights, and a falfe Ba-
lance. This is the Idolatry of Ifaiah ii. 7. where
the Land is full of Silver and Gold, neither is there
any End of their I'reafures : Their Land alfo is full
of Horfes, neither is there any End of their Chariots,
J The Merchants of the Earth fhall weep and mourn
ever Babylon, becaufe no Man buyeth their Merchan-
dize any more. God will not permit them any
longer to fell and exchange Life, Glory and Im-
mortality, like profane Efau their elder Brother,
for the l.ife. Glory and Immortality of what they
fhall eat and drink, and wherewith they fliall be
cloathed. He will drive ihde Gentiles ^ (who fay
they are Jews, and are not, but do lie) far from
the Temple of the new Jerufalem in Heaven, with
a far worfe Scourge, even of flaming Fire, than
he § drove out the Money-Changers and overthrew
their Tables, in the Jerufalem below. For fhould

the

* Col. iii. 5. t I Tim. vi. 10. % Rev. xviii. 11, 12, 13,
14. f Rev. iii. 9. § Matt. xxi. 12.

[ 73]
the blefifed God beflow greater Abundance of
thofe Things, which the holy Prophet defcribes in
Rev. xviii. the Burdens and Cares of Life would
be heightened and multiplied to all on one Hand,
while the Pride of it, and the Defire of the Eyes
and of the Flejh^ would be inflamed and fed in a
few great Families on the other. Thus would the
* Iniquity of Sodom be brought down more on our
Heads, Fulnefs of Bread and Idlenefs^ and her Judg-
ment fooner overtake our Security and Impiety.
The many Nations already drunk and flupid with
the Surfeitings of Plenty, would become more
fenfual and earthly in their carnal Appetites by an
Increafe of thefe dainty and goodly Things, and
more devililh, bold and fubtle in the Ways of ac-
quiring Wealth, only to fatisfy the Belly by the
Kitchen and the Brothel. Let the Children of the
Worlds let the Great, who are in the Palaces of
Kings, cloathed with foft Raiment^ let the Merchants
of the Earthy with the grave Brow and Solemnity
of being encumbered about many Things^ but the
one Thing needful^ the Fearl of great Price -, let the
proud and voluptuous Manners of opulent Cities
hear thefe Truths from the Mouth of the Son of
God : Or let them prove his Words true in defpi-
Ting his crucified Life, and his Gofpel in the i/zner
Life, and Spirit^ and Power of it. f They, wha
are rich^ increafed in Goods, and have need of nothings
know not that they are wretched and miferahle, poor^
blind and naked: Thefe full ones will be fent empty
away, from the Prefence of God^ and his Glory, The
new Earth and new Heavens, which the Lord of
the Cheruhim, and all the wondrous-Powers there-
of, will foon brifig outward from their Myjlery^
their hidden Operadon through ail the Earth and

Heavens,

* Ezek. xvi. 49. f Rev. iii. 17.

[ 74 ]
Heavens, which now are j thefe Ihall pour down
Bleflingj of a new Nature^ Tafle and Virtue. The
Sim of Righteoufnefs fhall rife in the Strength and
Majefty of his Light fevenfold more than the Sutty
even the Light of /even Days, and drown the Splen-
dor of this World in the ineffable Blaze of his
Glory. He will feed his Iff^ael, which has been ga-
thering out of all Nations, to this Day. They
fhall be enriched v/ith the great and glorious Rea-
lities, which they now fee, feel, tafle and handle
through the dark, thick and heavy Houfe of this
corruptible Body, v/eighing down the Soul, but
then fhall know Face to Face, in the Marriage of
the Lamb, * where he Jhall give them his Loves'
for ever.

Now the fpiritual Senfe of this Circumflance of
the feventh Year in the Community of Goods, does
not fland flill in the anointed Children of God,
but is going on in their Hearts, the inner Place,
where God meets them through his Son •, through
the golden Garments of his 'mediating Nature; with
which he clothes his chofen People, his Priejls,
and Levites, and the twelve 'Tribes, all walking in
his Blue, Scarlet, Purple, and fine Linen, ferving
God Day and Night in the fpiritual Temple, where
they worfhip in Spirit and Truth, and not in the
Letter and Figure.

The holy Baptift proclaimed the firfl Notice and
Idea of the Meffiah's Kingdom., with this Anfwer
to the People, who inquired v/hat they fhould do
to become Partakers of the new Heavens : He, that
hath two Coats, let him impart to him, that hath
none , and he that hath Meat, let him do likewife,
Luke iii. ii. This LeiTon brought the Image of
the Sabbatical Year full in view, where every one

had
• Cantic, vii. 12.

[ 75 ]
had his Food and Rayment, as it were, on an
Equality from the Hand of God. This Precept,
if it be not to be iinderflood to the very Letter ^ is
to be performed in the utmoft Spirit ^ as the Hand-
ing and bright Pattern of that one Hearty and one
Mind among the Brethren and Family of our
Lord, which then diftinguifhed the * common Faithy
and -f common Salvation •, and which was alway to
fandlify, and feparate the Segullah^ the peculiar
People of this theocracy among the Gentiles^ who
were not choofe in a national Body to be the Suh-
je5ls of the new Kingdom. God called fome out of
every Nation^ to live by the Rules of the Gofpel,
in the Power and Strength of the new Spirit breath-
ed into them, and overjhadowing their fallen Man.
*This Spirit was the true Jacobs the Beauty and Love
of Ifaac, the only begotten Son of Abraham,
Here Heaven opens ^ and the Family of tlie God-
head^ the third of the interk^ual Sephiroth.^ of
Numbers, comes down into our Nature, the World
oi Afia., or the Dregs of Matter. The Jews them-
felves confidered in their general Characfcer, were
from the firft to the lafb, from the Prophet Mofes
to the Prophet Malachi^ a rebellious and (liff-neck-
ed People, uncircumcifedin Heart 2ind Ear. When
God pubhfhed the Gofpel in his beloved Son, he
chofe the good and honejl Heart among the Gen-
tiles, to anoint them with the double Portion of the
Spiritual Priefthood and Kingdom. They were 'to
be his Evangelical firft-bcrn, and therefore a few in
comparifon ot the other Children, both under
the Gofpel, as before under the Law. The twelve
Apofiles chofen from the two Tribes, are the
twelve Heads or Princes of the twelve Tribes from

tlie

* Tit. i, 4. t Jude, 3.

[ 76 ]
the Nations, who were to be the People of God^*
among whom he promifed to fet his Glory.
They are to make the Portion of the Lord^ the -f
Firft-born and Firft-fruits unto God and the Lamb,
Now thefe Brethren had all Things in J Common
in the Temple at Jerufalem, where the fpiritual
Sabbatical Year began in their Hearts, when the
Priefts and Sons of the royal Untiion were baptized
with II cloijen tongues of Fire^ and the holy Spirit^
the feven burning Spirits^ heavenly Powers, on the
Day of Pentecofi, St. Paul^ who was born as one
out of dtie Sea/on, by extraordinary Grace, appears
a Type of a fmall Portion, from the Tribes of
Judah and Benjamin^ who fhould by an uncom-
mon Flavour convert to the Mejfiah^ and ** be
bound up in the Bundle of hife^ while the greater
Part of thele Tribes, which killed their own Lord^
David their King^ and the beloved Ibofeph^ Son of
Increafcy Ihould remain blind and hardened, fliuc
up in f-f Unbelief for the great Period of 1 700
Years, till Shiloh fhall come a fecond Time in
the GloPvY, and flay them among the other Ene-
mies, who would not have him to reign over them.
Now the Communion of earthly Blefllngs begun
in the 'Temple at Jerufahm^ was a Sign that they
had received the holy Spirit from on High^ and were
"tailing the Riches of the heavenly Land-, and being
become ncv/ Creatures in Heart and Mind by the
Oil of Gladnefs poured from Head to Foot qn the
7iew^ and inner Adam^ the Man of God^ were re-
joicing as one Family^ over each other's Portion of
the Lamb's glorifed Flejh^ having the Cup of his
holy Blood to drink Life and Salvation^ as the Horns

of

* Ifa. Ixvi, 18,

19. Ezck. xxxix. 21. t Rev. xiv. 4

t Afts ii. 44.

Ii Afts ii. 3. ** I Sam. xxv. 29

ft Rom. ii. 32.

[ n ]

of the Altar were filled with the typical l^lood of
the Lamh^ and the holy FleJJo fed the Fire, the laft
San(5lification of all Things under the Law^ the
Smell of a Savour of Reft^ a Hr^ Offering unto Je-
hovah. This was the * Coramunion of the Bloody
and of the Body of C/^r//^, as he is rifen, and in
Glory ^ their pafchal Lamb, whofe blelTed Nature
they knew by a myfterioiis Birth of Mmfelf into
them ; and whofe i?^/y Spirit made them fo ready
to give the good Things of this World, as Pride
and Envy were flain in them by the Sword of the
Spirit, which goethf out of the Mouth of the Lord^
as it proceeded out of his Mouth, when he
breathed on his Difciples, and faid, receive ye the
holy Spirit. This is the :j: mighty Sword, which
fights the Lord's Battles : The Sword in the Hand
Satan fights his horrible Battles with, and arms
Nation againft Nation, and Kingdom againil King-
dom. The Community of Goods in the 'Temple of
the old Jerufalem was not an accidental Event, fas
the Flatterers of Babylon pretend,) peculiar to the
Times and Circumflances, but it was the true
Mark and Seal of God in that one g^eat, one heaven-
ly, one Chrijl-like Temper, which the holy Spirit'i\\Q
Love of the Father and Son, in Union, fhould work
in all the Sons of the new Jerufalem, among every
Tongue and People, and in every Place and Age.
By this, all fuch, as would hear the Gofpel, the
Statutes and Judgments of the Theocracy of eter-
nal, all-comnmnicating Goodnefs, Mercy and Love,
fhould be redeemed out of the Bondage of Cove-
toufnefs and Self-will divided from God, which are
Satan'^ flrong Chains in us. They fliould pafs
over the mean and little Interells of Family or

Country,

* I Cor. X. i6. t John xx. 22. % Rev. i. 16.— ii, 12.
— xix. 15.

[ 78 ]

Country, and enter into the Univerfality of the
wonderful Love of God and his Son, which equally
embraced Jew and Gentile, bond and free, the
Prifoner in the Dungeon, as King on the Throne;
for all are Sons of Adam\ Death by his ftrange
Bloody which quenched his heavenly Fire ; and now
they were brought nigh unto God through the
Blood of the everlafting Covenant^ which Jefus Chrift,
the Lamb on Mount Zion^ is pouring down into
the Herns of his Altar^ that the Nations may *
drink for the Life and Salvation of their Souls. This
is the ?iew Covenant in his Blood, which God pro-
mifed to mzkt^vjho^t fpr inkling into us -f cleanfeth
us from all Sin. Heavenly Bloody and Fire^ and
Vapour of Smoke ^ the Pentecoft of God^ a golden
Cenfer and Coals of Fire from the Cherubim^ for
J your Sons and for your Daughters, for his Ser-
vants and his Hand-maidens.. H Rejoice, O ye
Sons and Daughters^ Men-fervants^ and Maid-fer-
vants^ ye Levites^ Strajtgers^ ye Fatherlefs^ and
Widows^ and again rejoice in the Lord. O holy
Jefus^ iliake thy golden Garments, wherein the
Lives and Salvation of Nations are infolded :
Sound thy feventy golden Bells from the Holy of Ho-
lies^ proclaiming the Name of the Lord^ ** the Lcrd^
the Lord God^ merciful and gracious^ long-fuffering^
and abundant in Goodnefs and 'Truths keeping Mercy
for l^houfands^ forgiving Iniquity and ^ranfgrejfion
and Sin. O ye ^f Babes and Sucklings^ out of
your Mouths Ihall Praife be perfe6led, for he Ihall
gather you into his Arms^ and blefs you with the
Blejf.ngs of Heaven above. Amen.

Now

* Jchn 6. 55. t I John i. 7. J Joel ii. 28. || Deut.
xvi. 9, 10, II. ** K.xod. xxxiv. 6, 7. ff Matt. xxi.
15, 16.

[ 79 ]
Now in fuch an heavenly Temper begins the
Sabbatical Year in the inner Man, the Man of God,
who is created again after Jefus Chrifl, who is the
fuperiour Coeleftial, and the great Archetypal Adam
amonft the Cabalifls, their * l^ipheret the Sponfus,
and Malcuth the Sponfa of thefe Writers. The
Chriftian Nature knows no Greatnefs of Fa-
milies, no Difference of Blood, Lanpuao:e or Com-
plexion, where all are Children of the iVrath and
CAirfe^ by their carnal Birth, all Slaves to Sin and
Death. Thefe Diftindions belong to the Kingdom
of Babylon, and have their Foundation in Lies
and FaKhood, in a bafe and perverted Idea of hu-
man Nature, as if Man was now, as God created
Adam, in the Image and Likenefs of his Creator.
The Kingdom of the Lord is of another Kind,
and no Pride, Envy, nor Covetoufnefs belong to
him, nor can receive any one Blefling, Gift, or
Treafure of his holy Spirit. The heavenly ^trcv-
^^r fprinkled feven Times in the Blood of the Lamb -f
rifes into a new Power and Life at every Sprink-
ling-, and without Oftentation freely gives what-
ever it poiTeffes, and as fincereiy prays and de-
fires, that every Son of Adam fcattered over the
Earth, may come to participate of equal Bleflings
in one Lord and Saviour ; rejoicing with thofe^
that do rejoice in the Lord, and weeping with
thofe, who weep and mourn, as Sinners, v/ho fhall
be comforted', ready to J wafh the Feet of any
Difciple, that is, glad of doing 'any A61 of bro-
therly Condefention and Kindnefs to the meanell
and poorefi Son or Daughter of Man, (as we call
poor and mean) becaufe Jefus Chrifl, the glorious
Son and Heir of the Father's Works, has lium-

bled

* Cudwort'i on the Union of ChrlH; and t'e Church/. S,
t Lev. iv. 6, \ John xiii. 14.

[ 8o ]

bled himfelf in Obedience to his Father, and in
Love to us, and was cloathed with our Flejb^ the
Form of a Slave^ and entered into Union with all
our Meannefs and Poverty, that he might bring to
Light the Myftery hid before, the Union of his
heavenly Glory, the douMe Portion to our Shame
and Nakednefs^ and might afTure us of his TVill
and Power to transforrf' our filthy Garments into
his Likenefs and Image^ by a fecret Marriage and
myflic Union of his Spirit to our Flejh. This the
Jews call the Marriage of the inferior to the fuperior
JVorld^ by the Myfteryoitho: Faces ^ of which we fhall
fpeak more fully on the Subjefl of the Cherubim,
* Every Scribe^ who is inflrudted unto the King-
dom of Heaveny fays our Lord, is like unto a Man
that is an Hgufholder, who bringeth out of his
^reafure Things new and old. The Jewijh Church
was not fo ftupid, as Spencer would makes us ima-
gine, as if they faw nothing of the Myfteries of
their Dilpenfation. From Envy to the Gentiles
they have fecreted their ancient Do(5lrines, and
latter Scribes have fo mixed and confounded them
with their Gematria^ Notaricon^ Temura, Atbac^ and
a Pretence to 'Theurgy^ or divine Magical Operation^
that they are perplexed themfelves, and difguft
many at the firft fetting out. Yet a Picus de
Mirandula^ an Archangelus de Burgo Novo, a Cud-
worth, a More, and a Smith, can draw out the
Gold and Silver, and feparate them from the Chaffy
and Hay, and Stubble.

The Jixth Circwnftance of the Sabbatical Tear
offers itfelf now to our Confideration, which is the
Sabbath, or Reft of the Land, ms Sabbath con-
fiiled not only in abilaining from the Sowing of
the Field, but in not pruning the Vineyard, nor

touching

Matt. xiii. 52.

[ 8i ]

touching the Olive-yard^ Levit. xxv. 4. E^iod,
xxiii. II.

Many Rules are collei5led by A^a/momdes, de-
fcending to feveral NicetieSy which^ it is pretended,
were pra6lifed by the JewSy though Mofcs and the
Prophets continually complaining of the Difobe-
dience of that People, would rather incline us to
think, that they faid and did not. However it be>
the fame Temper may be feen reigning in great
Care, and a burdenfome Pun6luality even to Su-
perflition, which the MeJJiah reproved in his Day^
and compared fo juftly to ftraining at a Gnat^ and
fw allowing a Camel^ Matt, xxiii. 24.

In forbidding the Land to be fowed, which could
not be done without much Labour in preparing it,
we may fee a clear Promife in the Figure^ that fuch
Burdens fhall have no Place in the Land of the true
Canaan^ the new Earthy which the * Lord is to
create. For this was a Part of Adam\ Sentence,
when he was call out of the Garden^ the Land of
Aleim^ his Father: When he flood without the
Cherubim^ naked of his Glory ^ alhamed of his great
Change^ and the Lofs of thofe heavenly Powers^ which
caufed his Nakednefs. The Fall and the Redemp-
tion are Correlatives : The Greatnefs of one, is the
Greatnefs of the other, and fo on the contrary.
For what End could fuch eafy Parts of manual La«
bour be forbid, which would rather be a pleafing
Amul'ement on this Year of Leifure from any
harder Talk ? The Defign of this feems to be,
tliat the Figure of xh^fiy'-ft Sabbath^ might be pre-
ferved in the neareft Likenefs, wherein Adwrn f.
Lord of the Paradife Eaftward in Eden^ had no
more to do about drefiing^the Trees, and Flowers,
(as it is commonly imagined,) than the Light and

G Wind

* Ifalah Ixv. 17. Rev. xxi. i. f Gen. ii. 8.

t 82 ]

Wind of our Heavens have need of a pruning
Knife. Adam v/as in the Cherubim^ the 'Throne
and Glory of the ^/f/;;?, in that Portion of Satan\
fallen Kingdorn'^ which was brought out of Chaos
into Glory : Satan is that Fountain- Spirit^ whom
the Cabahfts call the feven Kings of Edomy be-
fore there was any King in Ifrael. Jdam^s fpi-
ritual Body was the Power of Light and Wind in
that Garden, as he was the inner living Spirit rul-
ing over his outward Glory. He received Food
for his Adameh^ or lower Nature^ touching the ^-
nimal Creation, as the Fire, Light and Wind of the
Altar eat up the daily Meat-Offering and Drink-
Ctfering under the Law^ by the Medium of the
burning Brafs : For this was a Shadow and Image
of that heavenly Manner, in which God the King
of Ifrael fed his Children, confequently AdaWy
when he was his Son : and it fliews, how Chriftians
are fed from the fecond Adam in the new Creation^
from the Powers, the tv:elve Loaves of the Faces^
out of his great Fire.

This Part of the Figure will be realized under
the Gofpel, v/hen the Sabbatical Year fhall arrive^
and all outward Nature fhail be hvallowed up into
the Powers of the Kingdom of God, wherein are
many Manlions or Courts in the great 'Temple^
which St. John fays, is * Heaven., the Lord God
and the Lamb. Thefe Things will be wrought
by the Secret, -j- yet mighty working of the glorious
Body of the Meffiah., who is the Spirit within the
Wheels of the Chariot of the Cherubim., which are
high and lifted up, and one Wheel \ touching
Earth., that is, working through all Nature, to fub-
due all Things into himfelf., in their Flace and
Station., as in i] a great Houfe, there are not only

Veffels

* Rev. xxl. 22. f Phil. iii. 21. \ Ezek.^ i. 15.

jl 2 Tim. ii. 20.

[ 83 ]

VeJlels of Gold and Silver^ but alfo of IVoocl and
Earth : And feme to Honour^ and fome to Dif-
honour. Then fnall the vegetable Worlds which
is a rich and beautiful Scene of divine IVork-
manjhip^ undergo a "Tranfmutatio'n much fupe-
rior in Form, Colour, Taite, Odour, and Virtue,
while the Earth and Waters, out of which they
fpring, fhall be going on in a Prccefs of Purifica-
tion, from the Bands and Chains of hardnefs and
thicknefs in Stone, and Metals^ towards the Sea
of Chryftal mingled with Fire^ whereby all the ph) -
fical Curfe of their Degradation fhall be fwallowed
up into the Liberty and Vidory of Light, and
lYanfparency. In this vafl: Ocean, clear as Glafs,
new Yifions, Forms, Images and Beauties fhall be
rifing up from the Deity ^ as all our Vifion here is
opened through the Medium of Water and Light
\ts glorifier : This was the lail Purification under
the Law^ and mufl be fo under the Gofpel of the
Subftance and ReaUty. Wherev^er Light is, there
mull be Fire^ its hidden Root and rolling tVheel^ in all
Worlds, which our Bacon calls parallela Signacula,
and which the Jews mean, when they fay, that God
fet his Seal of Sephiroth fo hard, that he printed it
through the three Worlds. They intend to fay, that
the Ideas and Forms of the Archetypal World, (their
Aziluth) have a faint Shadow or Simihtude in this
lov/efl World of JJia. This Sentiment, which
Pythagoras and Plato borrowed of the ancient
Church of God, confirms the Argument from A-
nalogy, and prevents fuch an enormous Gap, as
fome make, in the Chain of Syllems.

The Prohibition of pruning the Vine, and drt^-
fing the Oiive, not only infinuates fuch a Change
in outward Nature^ v/hcn the Kingdom of God

G 2 • in

[ 84 ]

in ^ feven or f evens fhall come to alter the Form,
Property and Working of every Thing : But it in-
timates alfo, the little Regard, which the Children of
the new Kingdom fhall bear toward the JVine^ and Oil
of the 'Typical Covenant, when they fhall tafle the
Wine of the Kingdom of the Father^ and iliall have
the Oil of Gladnefs poured into their Hearts, in
the inner Adam of God. Thefe Changes will be
of fuch a Kind, as our Lord's f JVijte in the Mar-
riage-Feaft in Cana^ his jBrft Miracle ; and as the
Loaves of Bread, with which he filled the Multi-
tude. For all thefe pafTed through the heavenly
Fire., Light and Wind of the Sun of Right eounefs :
they were tindtured with the Power of his divine
JVater and precious Blood of the higheft Worlds in
this J firfiling Male of God : They came forth out
of a new Creation., without any Mixture of the tree
of Evil^ good., very good. Their phyfical Virtue did
not deaden or drown the Spirit of Lives., as the
Vine of Noah did, who is a Figure of Adam fallen
under the Powers and Elements of the animal Crea-
tion^ drunk in the Strength of this Vine of Sodomy
the Lulls of his Jlrange Flejhy which he went after
in the revolted Will of his Eve., and became
naked. Nor did that truly unleavened Bread in-
flame or nourifh any one PafTion or Appetite of
the animal Man., which in this |1 Whoris Flejh^ our
Difgrace and Shame., we inherit in common with
the Beads. — Behold then the Vineyard § of red
JVine^ a Feafl of JVines on the Lees^ where the
Heart rejoices as through JVine. To this Water
and Wine, Milk and Bread of the Sabbatical Earth
^nd Heavens, the'^Prophet invites all Nations : Come
^ ye, buy ye JVine and Milk without Money., and

without

* Gen. vii. 2. f John ii. i, 2, 3. % Lev. xxvii. 26.
Dcut. xxxiii. 17. II Ezck. xvi. 28. Rev. xvii. i. § Ifa..
xxvii. 2 — xxv. 6. Zech. x, 7. f Ifai. Iv. i, 2.

[ 85 ]

without Price. This is the Lord^s Feaft feeding all
Nations, at one Table, out of the Water and Blood
and Flejh of the Lamh^ in Midft of the great Fire,
yet whole, unconfumed, and not a Bone broken^
though the Gentile Ifrael have their daily Commu-
nion, pafchal Feaft^ out of one Lamb., who can bear
the perpetual Fire of Mount Zio% the Mountain
of the Lord God., where * the Chariots and Horfes
are all Seraphs., Fire, round about Elijha., God the
Saviour, Son and Succeflbr of Elijah., or Aljah with
the double Portion of his Father's Spirit on him.

In this View we meet the Antitype of this Part
of the Sabbatical Year, as it belongs to the Land,
or new Earth of the SanBuary and Covenant in our
Flefh, which is bleffed and fan6lified from the
Water of Fife out of -f- the l^hrone., the Cherubim.,
and the Blood of the Male of the jirft Tear., or firft
Creation., which places us in \ the Throne : For the
Bridegroom leadeth, or lifteth up the Water., the
divine Eve., into the Holy of Holies., the Blood of
the Son., and his Garment of Glory doubled. In
this inner Kingdom Jefus Chrijl is the Vine., which
the Prophets exult in, and the golden Vine of the
^Temple., mentioned by Thalmudijls : His Kingdom
is not of this World, but of other Powers and
Glories, who giveth to his Priefts and Ifraelites
all Things new, new Tents, Houfes, or Bodies of
Immortality, which are generating in them out of
his very Water and Blood of Covering., as it Mows
in Union from the true holy., and Holy of Holies a-
bove, where he is the glorified Adam., Father and
Mother in one., and God \\ the Head of Chrift above
the ^ two Shoulders of the Onyx Stones. His Wa-
ter and Blood and Flefh of his divifte Corporeity^ are
G 3 the

* 2 Kings ii. 9, 10. f Rev. xxii. i. % Rev. iii. 21.
[1 I Cor. xi. 3. fl Exod. xxviii. 9, 10, 11, 12.

■ C 86 ]

the caily "Drink and Meat-offering of the Glad-
hidings of him, who cometh not only with * Wa-
ter^ but with Water and Bloody the f Blood oiGod\
for the Fidnefs of the Godhead dwelleth bodily in
him, as the Fountain running down to the Ifrael
below. Thefe heavenly Bleflings, the new Adam^
w^ithin the Blefb of the Curfe, receives into the
Mouth of his divine Hunger and Thirfl, and eats
and drinks for the Life of his Soul. Here jj e-
very Man fits under his Vine^ and none can take
the Cup of Salvation out of his Hand. By thefe
heavenly phyfical Powers he is as really transform. -
ing us, (in a Myftery or hidden Way,) into the very
Image ^ and Likenefs of Chrijl^ the fecond Adani^ as
the Water was changed, though the Manner was
unknown, into Wine^ in <{ Cana of Galilee^ where
the Myftery of this spiritual Galilee^ the Revolution
cr Return of all fallen Nature into Glory ^ was firfl
manifefced.

In this Kingdom of the heavenly Marriage Jefus
Chrift is the § true Viiie^ and the Faithful in the
Myfteries of his Kingdom hid from the wife and
prudent^ are his Branches. He fits wafhiing his Gar-
ments in Wine^ and his Clothes in the Blood of
Grapes^ according to the patriarchal Prophecy in
Gen, xlix. 1 1 . Thefe Garm.ents and Clothes are
not for himJeif, who is not naked, and in cur Shame
any more, but to cover the Race of poor wretched
Adam^ who are all under the Reproach of Mgypt^
our Coat of Skins ^ our Flefh from the Properties^
out of which the Beafts take their Bodies : From
him alone in his royal Love, as Heir of Abraham^
the Father and Mother in one Name, muft we re-
ceive

* John xix. ^4. t John v. 6. % -'^<^ts xx. 28.

II Micah

iv. 4. ^Jc'hnii. i," 2. § John xv. 1, 5.

** Matt.

xiii. II. Mark iv. 11..

[8;}

celve new Coverings, the Atmements of Spiritual
Bodies, all glorious ^^j^jithin^ as the Sons and Daugh-
ters of this King ought to be. Thefe Robes, and
Garments of Glory and Salvation are coming out
of his VeiU his Living Flefl\ the middle Nature^
which divides between the ElTence of the God-
head and all Creatures, and which bears a Cherub
on both Sides, a Daughter and Bride, in the
holy Place ^ a Son in the Holy of Holies^ Face to
Face, Thefe are the Work of * a cunning Work-
man^ wherein, according to the Jews^ the Figures
are feen on both Sides. O holy Robes, and beau- ,
tiful for the Sons and Daughters of the fpiritual
Aaron dipped, twice dipped in the Blood of Sprink-
lings the Blood of Love Itronger than Death ! Hap-
py are thy IfraeU O Lord Chrift^ who in thefe di-
vine Garments can bear the perpetual Fire in them,
and not be confumed as Nadab and Abihu with
ftrange Fire.

The f fpiritual glorious Body of the Lord from
Heaven fpreads out the twelve Wings of his double
Cherub over the feventy Nations, as the Cloud of
Fire covered the twelve Tribes^ and the feventy El-
ders, who reprefent the feventy Nations of Sama-
riay or the Gentiles in 2Lfalfe Worjhip^ v/ho ili all be
bleffed in Ifaac^ the Adam Cadmon, in J all iht
Glories of the mighty Cherubim. Under the Sha-
dow of thefe Wings ftretched out in every Power
and Virtue, reprefented by the Chariot of the God
of Ifrael., do the Gentiles rejoyce, who have been
chofen into the Place, Names, Portion and Blef-
fmg of the rejedted Ifrael of the Law^ becaufe

G 4 they

* See Ainfvvorth on Exod. xxvi. i. f Phil, iii *i

% Ezek. i. 26.

[ S8 ]
they would not believe the Myfteries of divine
Love^ the Subftance and Body of all their Law and
Prophets. The Nations Hand before God, and
eat the Bread of the Faces, and drink the new-
Wine of God * their Shelamim^ their Peace-offering,
even the ineilimable Blood of his Love, put into
their new Bottles, the Veffels and Flagons of his
new San6luary -, and their Pafchal Cup, the Horn
of tlieir Salvation is filled, which will keep them
that they jfhall not fee Death, the deftroying Angel
over the fecond Death. This Wine is found and
drank without any Labour of the Body about the
Vineyard, as the Vine of the Law, its T^yfe, requi-
red, and wherein there is Excefs, and Shame and
Madnefs : This comes at the cheap Price of be-
lieving in the wonderful Goodnefs of Jah, and his
only-hegGtten Son, and turning the fpiritual Third
of the Soul to this inner Vine. No fooner does
the Soul open its Defire^ or VAll, the only Mouth for
heavenly Gifts, but it is filled vv^ith the new Wine,
and drinks the Blood of Shiloth, who -f ^^^^^-^ ^^^
Foal unto the Vine, and his yf/}'s Colt unto the
choice Vine : the Beaft of our unclean Flejlo, who are
born like the wild AJs's. Colt, is tied to the Flefh
of the holy Lamb, which J only can redeem it;
where the King of Ifrael, meek and lowly, is
not afliamed to ride upon the mod unclean Na-
ture of our Shame and Nakednels in Fleflj, and by
this Union he maketh 11 two Ways meet again in us,
and of two maketh one new Flejh of the divine
Adam. O ye Sons and Daughters of Adam, who
are ^ gone alone, a wild Afs by youtfelves, § whofe
Flejh is as the Fleffo of Affes in a very different

Scnfe

^ Rom XV. 33. Heb. xiii. 23. f Gen. xlix 11,

:|: Exod. xiii. 13. (j Mark ii. 4. ^ Hofea viii. 9. § Ezck.
xxiii. 20.

[ S9 ]
Senfe from the learned Giirs Interpretation of this
Pailage in the Prophet : Be ye not afhamed of your
Jhehcjhua^ great Saviour, who came from Glc)-\\
and was cloathed with the * jilthy Gav.uents of A-
dam's Sin and Fall, that he might cloath you with
his own Garments of Beauty and Holinefs. Turn
ye to him, for he is loveiy^ and waits at the Tent
Beer of your mortal Fleih, IForms and putrefying
Sores, to bring his Chariots and Hcrfes of Fire^ and
bear ye up in ElijaJfs Gloiy to the nrcne of his
Father. Turn the JViIl of your Soul, that un-
wearied IFheely always running about for Happi-
nefs, and you will find him prefTing his Grape
into you, the y^/}'s Colt, tied to his Fine, even the
choice Vine of God. Seek and ye lliall find him,
(whofe f Head is filled with De-iv.,) without
going out of your Place. Your Will is all your
Power of Hungring and Thirfting, for the Bread
of the Faces., and the IVim of the Kingdom,
All Prayer is the earneft Befire, Jlriving and wrejl-
ling of the J'Fill v/ith the Angel of God., the divine
Man., whofe Defire and Love is tovvrards our fal-
len, poor, fhort-lived, and wretched Nature : To
find and feel the Word of Life., the inner Chrijl
manifeiled in our Flefr?^ v/e need not afcend, nor
defcend : For the Word J is in our Mouth, near-
er to us, than the Soul to our Body, or the Light
and JVind of the outer World is to the Mouth of
the Adam of Fleflj. Whoever opens this i! Mouth
v;ide, God will fill his Belly with the hid Trealure,
of his heloz-cd One : A f Well of Water fhall fpring
up in him unto everlajling Life; a § J Tell of //:•//.• :j'
JVaterSj and Streams from Lebanon, fhall flow

into

* Zech. iii. 3, 4. f Cant. v. 2. % Rom. x. 7, 8, Q,

ic. Deut.xxx. 14. jl Pfalm Lxxxi 10. r John iv. 14.
§ Cant. iv. 15.

f 90 ]

into them : Berjheha^ the Well of feven Spirits in
One fhall run, and water the new Earth of the
MefTiah's Houfe in his People : For no Man can
be a Temple, can be Bethel^ without the Waters
on high defcending into the Courts thereof. It is
now indeed about the Jixth Hour of the World,
and * Jeftis Chrift is weary at Jacob's Well : The
Life and Spirit of the Gofpel is faint and languilh-
eth ; like Laodicea^ Chriflians are neither Hol^nor
Cold, f About one hundred and twenty Peifons
were baptized with the holy Spirit at xhtfirft Pente-
cofte: One hundred and twenty Jubilees are near
paft ; about this Time \ Mofes muft die, the Law
and its Wralh difappear : At this Time |1 the hun-
dred and twenty Priefls of Solomon^ King of Peace
ihall Stand at the Eaji end of the Altar, founding
their Trumpets: Thefe are fo many Trumpets of
Jubilees, towards the End of which (for the Time
will be fhortened) the 'Trumpeters and Singers fhall
be as One., to make one Sound to be heard in praifing
and thanking the Lord; for he is Good., for his
Mercy endureth forever: Then the Houfe was filled
with a Cloud., even the Houfe of the Lord: So that
the Priells could not fland to minifier by reafon of
the Cloud: For the Glory of the Lord had filled the
Houfe of the Aleim. Babylon is fallen: Her
mene., mene., tekel upharfin., is fhewn by § Daniel., who
is according to his Name the Judgment of God., and
the Soothfayers., Afirologers., and U'^ife men of Babylon.,
cannot fee her Number jufl at an End. Amen.

Secondly. As the Kingdom of Heaven is
come ■** near to us, and prelTes to be manifeiled in
tht living Houfe., or tabernacle of our Spirits., Souls

and

* John, iv. 6.' t Acls, i. 15. % Deut. xxxiv. 7.
II 2 Chron. v. 11, 12, 13, 14. § Dan. v. 7. 8. ** Mat.

17. \^.

[ 91 ]

and Bodies^ which the true Solomm^ the ^cn of-
David on high is to build up in his Father\ Place, in
all the heavenly /)/6)y/<:<^/ Powers^ which were typified
by the Gold and Silver, the precious Woods, and
Stones of the former 'Temple in Jerufalem below : So
there is no Propriety or felfijh Right, excluding
others from a Communion of the Riches of the
Mejfiah in his Sabbatical Kingdom, over all
Nations, wherein there is no longer a Diftin6lion
or * Wall of Partition between Perfons, whether
bond or free, Male or Female, Jew and Gentile,
as the -f Law of Types and Shadows impofed on
them for a while, till the Time of Reformation. For
under Mofes the Honour and Glory of the Pried-
hood was confined to Aaron and his Hoiife^ and
the Levites to one Tribe-, from which Priviledges
even the natural Blemifhes of the Body, (which
Maimonides from the Thalmudifts reckons up to the
Number of one hundred and forty,) excluded
them alfo. To the Glory of God^ the Shechinab^
the prefence of the divine Majefty in all the Veils^
Garments and Mediums of Ccndefcending or com-
ing down to Creatures out of his deep Ahyfs^
and hidden Spirituality : To this J Glory the holy
Prophets Paul and Peter, James and John, tell us,
that the Gentiles are called : Thefe divine Writers
ufe the Language and Ideas of the Law and the
Prophets, to the Nations, who were adopted into
the Grace of EleBion, and have all the Names,
Titles, Privileges and BlefTings of the ancient
Ifrael, as the Prophet M^/^<:i?i foretold ch. i. ii.
From the rifing of the Sun to the going down of
the fame, my Name fhall be great among the
Nations •, and in every Place Incenfe lliall be offered

unto

* Eph. ii. 14. f Heb. ix. 10. % i Thef. ii. 12.
I Pet. iv. 14. , -

C 9^

unto my ^ame, and a pure Offering •, for my Name
Ihall be great among the Heathen^ faith Jehovah of
Hofls, or (Multitudes.) Thus the Meffiah has an-
fwered to this in calling the Gentiles^ and has thrown
down the Wallop Partition dividing the Courts and
SanEiuaries of the firft Temple, a lype in all
"Things : He has alfo blotted out the Hand-writing
of the Law-, (among which was the * Law of
Blemifhes) in fending his Servants out into the
Streets and Lanes of the great City of the Gentile ^
Worlds to invite the -f Poor^ the Maimed^ the Blind
and the Halt^ to the Meat and Brink of G^i's
5r<^^/^, in the true Kingdom and Priefihood of Z//'^ and
G/<?ry. Thefe were all excluded by the Law^ as
well as the other 'Tribes^ from ferving at the one
Place of the Cloud of Incenfe^ and the Minchah^
the meat and drink Offering at the5"/2/^/^ of Jehovah
in the /r/? Temple. The full Ones will not come,
full of their own Righteoufnefs •, the Pharifee with
his Spiritual Pride, I am J holier than thou, he will
not come with the Poor Gentile^ though his Father
was a H Syrian ready to perijlo^ as well the dry Ground
and Wildernefs of the Nations: the rich OnesiwVi of
carnal and worldly Goods^ they are full already, and
want nothing : Come then, ye Poor our of Lanes
and Streets^ from the § Hedges^ and High-ways^ for
ye have nothing and know it : Come ye Publicans^
and Sinners^ who know your fhame and are afraid
to look up to Heaven^ for you are fuch Poor defpifed
People^ as God delights to blefs^ becaufe your
Mifery teaches you to fet a high value on his Love
and his great Gift, his only Son Christ your Lord^
and his Marriage^ his Union^ and the Feafi of Joy

within

* Lev. xxi. 7. f Luke, xiv. 21. J Ifa. Ixv. 5.
{I Deut. xxvi. 5. § Luke, xiv. 23.

[93 ]

within the fecret Chambers of your beloved in your
Hurt.

The Nature of the Adam^ Chrift Jefus, double,
or he could not be the Image of the invifible Gody
contains the two holy Places of the Temple, which is
Heaven. In thefe he is anointed King over the
Nations, and he is rifen in the Strength and
Majefty, and Emanation of his holy Light and holy
Wind, as the Sun of Right eoufnefs, with healing in
his Wings, fhaking down Salvation, even his Water
and Blood upon the Heads of the Gentiles. This
is the Bew like Blood, which the Cabalifts fpeak of,
iwho have loft their Key of Knowledge, which
does raife the Dead, for we are all in our Graves
of Mgypt, and we muft all hear that Voice, whofe
loud Cry on the Crofs ihook Nature to her Centre,
Tent the hard Rocks, and opened the Graves of
the Saints. This is that Voice, Strong in Love,
which afked Salvation in the Agonies of his mofl
bitter Conflids, and obtained it for his Enemies,
'Jews and Romans \ for his Blood alfo fliall be upon
their Heads, and upon their Children, and fliali
burn like Coals of Fire from the Cherubim.

Thus then is the feventh Year of the new Worlds
new in Seven holy Powers, proclaimed to the
Nations : The Wine and the Oil, and fine Flour
of the Kingdom of the fecond Adam, (whofe Head
is God the Word) are offered in Common, to Poor
and Rich, Bond, or Free, Jew or Greek, for all are
one in our heavenly Bridegroo?n and Bride. For
Aleim, God the Father and Mother, holy fpotlefs
Wifdom, or the Chochmah, the fecond Sephiroth of
the Jews, has made all Nations out of one Blood
at firft, and will bring them all by a new-Way into
the one Blood of the everlajling Covenant, which Ihali
fubdue all our Bloods into ths Blood of God, the

eternal

[ 94 -J

eternal Sarahs Mother of us all, who has* builded
her Houfe^ and hewn out her Seven Pillars: Who
has brought forth her Firft-horn Scn^ from the
higheft to the lozvejl ff^orld^ a Manger for Beajls,
In his Water and Blood of the true Holy and Holy
of HolieSy the inmojl Heavens, is Life eternal, Re-
demption, Sandification, Power, and the Ftre and
the Spirit within thefe pure Mediums, which fhall
never be extinguifhed. In this Firfl-born the afyY\
Head of the whole Creation, and in the Land of
his Inheritance, where the coeternal Wifdom, the
-|- only wife God our Saviour, is in the Son and Heir^
all Nations are invited to buy Wine without Money,
and Milk without Trice, Ifa, Iv. i, 2. The Son of
the free Woman who never forfook \itx Hufband,
her Head, has the double Portion, the two Sevens^
which are reprefented \ by clean Beads, at NoaF^-
Ark, going into it by Sevens, Male and Female:
He is Lord of the new Heavens and new Earth, and
has been pouring down the free BlelTings of his
Father''^ wide and eternal Love, to the perijhed
Brethren, even the Feople of Adan^s Blood, For he
was to be their Glory, Shechinah, double Covering,
in the Garments and Powers of the Bridegroom and
Bride, the two ajiointed Ones, as God promifed to
fet his Glory, his full Image among the Nations.
EzeL xxxix. 21.

They that belive in the Archetypal Ifaac, born
of his Mother in a wonderful Way, before every
creatural Manifeilation : They, who beheve in
this Lamh (lain from the Beginning, and flain
again in the Fleih of his outward Birth, even by
his own Children, the Jews, and the Romans, a

T^ype

* Prov. ix. I, 2, 3. t Rom. ^i. 27, Jude, 25.
X Gen. vii. 2, 3.

[ 95 ]

^ype of the Gentiles^ both Prtefts and People^ lay-
ing their Hands on this great Sin Offerings by
afking and confenting to his Death : Thefe Be-
lievers become Heirs by Faith of the Promife
made to Abraham^ before the Law was given, and
even before his Circiimcifton. By this Faith they
have the free -Grace of partaking in the Riches
and the manifold Wifdom of God^ which this be-
loved One of the Father-Mother, One^ pofTefTes a-
bove all other Names^ that is,every Nature, Throne,
and Power, in Heaven or in Earth. For the dou-
ble Stones are on his Shoulder, and he puts them
on his Jacob and Rachel^ the Beauty of Ifraely
and the Father of twelve and feventy Souls.

The "Temple of his Glory ^ and the -f Gates of the
new Jerufakm^ are open continually, they are not
Jhut Day nor Nighty as the City and TemDle were
Jhut under the Law, For the Bread of Life^ the
holy EfTence of the Lamb of the Lord God^ is
coming down from the Mount Zion all on Fire^
out of the Cloud of Glory : The Wine of the King-
dom is prefTing through the Fire^ a J Sign of Hri?
in Beth-Haccerem^ the Z/^?///^ of the Vineyard^ in
which the Adam^ Chrift Jefus^ the |1 one Mediator,
middle, intervening or interceding Nature in all
the Veils, and Garments of the Heavens, between
God and Man^ is feeding his great Sheepfold^ of
the Nations^ from Evening to Mornings and from
Morning to Evening : While the Day is come, as
fpoke the Lord God, not only upon the old Ifrael^
but upon the Congregation of the Gentiles, that
he has fent a § Famine in the Land., not a Famine
of Bread., nor a nirft of Water^ but of hearing

the

* Lev. i. 4. Exod. xxix. 10. f Ifaiah Ix. 11. Rev. xxL
25. t Jerem. vi. i. jl i Tim. ii. 5. Gal. iii. 20,

§ Amos viii. u. 12.

[ 96]

the Word- of the Lord. And they fhall wander
from Sea to Sea. and from the North even to the
Eaft : they fhall run to and for, and feek the fPWd
of the Lord^ and fhall not Jind it. The Church of
the Gentiles have confounded the holy 'Tongue^ and
made a Babel of iVf^/^j and his Mafter Jefus Chrifly
building everlafting torments on the Name of God
the Father^ the /r/ and /^/ 6"/^;?^ of this mighty
^ower^ raifed f];-om the Strife of "Tongues^ fmce F^*?;^
and Prophecy have ceafed, and the World has cruci-
fied the G^ypf/ in the 5/;y^/j of thegreat City. Will
not the Stock of Abraham according to the Flejh yet
fee, that their Jerusalem and Babylonian "Thahnuds^
and all their Priefts and Scribes and Pharifees, do
not lead them out of that wonderful Darknefs of
1 700 Years, fo far, far beyond their Captivity in
Babylon., the fevereft Servitude under the Law,
May the Lord God open their Eyes, and take the
Veil from their Faces., and from their Hearts., that
they may fee him, who can give them the golden
Oil., and the fruit of his Vine., the Water and Blood
of the Lamb alive., in the midfl of the Fire., the *
GREAT Fire, out of v/hich the Lord God fpeaks.
This is the fure Water., and the Blood of Coverings.,
which can divide and cut afunder their Hearts from
the Lufts of the Flejh in thtfalfe Blood. Thefe Gifts
can only circumcife the forejkin of their Hearts^
killing and Haying the animal Adam., the Man of the
firft great Sin., doomed to be cut afunder, and deli-
vered to the Wrath of the Law., the Fire ; for with
the Sword and with Fire v^ill the Lord plead with
all FlcJh., and fpare neither Young nor Old in the
Day of his Wrath : For the f Lord will come,
with Fire^ and with his Chariots like a Whirlwind.,
to render his Anger with Fury., and his Rebuke with

Flames
* Deut. iv. 12, 15, 33, -ij^. t Ifa. Ixvi. 15, 16.

. f 97 ]
Flames of Fire-, when the Slain of the Lord (hall be
^any. And out of his * rigbl Hand fliall go forth
a Fire of L^-ze; for them. Holy Lamb^ come forth
with thy Father'' s Glory ; come with thy mighty Arjn^
take Vengeance, and pour out thy Fire^ for the -f-
Day comet h^ which Ihall burn as an Oven^ and all
the Proud, yea, and all that do wickedly^ fhall be
Stubble: And the Bay^ that cometh, Hiall burn
them up, faith the Lord of Hofts^ that it fhall leave
t;hem neither Root nor Branch. In one J i7i?^/r fhall
Deaths Famine and Mourning come on Babylon^
who fits as a ^een^ with the 'Treafurcs of the £^
and A^(?r/^ in <5;2^ iii^;//^, and the South and /^F^ in
the other: For great is the Lord^ who judgeth
her, and great will be the Fire, to burn her, and all
Kings and People^ at Midnight unexpe6bed. The
Babylonians of old regarded not Daniers Prophecy,
who foretold their approaching End, and the Ba-
bylonians all the World over, the \\. great City,-
mock at his Numbers, though as § Efdras fpeaks of
God, by Meafure hath he meafured the Times ^ and
by Number has he numbered the 'Times, and he doth
not move^ nor ftir them, until the faid Meafure be
fulfilled.

The feventh Circumflance of the Sabbatical
Year, which we are come to examine^ is the
Reading of the Law, commanded in Deut.
xxxi. lo, II, 12, 13.

This Reading v/as fixed to the Feaft of Taber^
nacks at the end of feven Years. As the
Year of Releafe according to the Jews began in

H the

* Deut. xxxiii. 2. f Mai iv. i. % Rev. xviii. 10, 19.
Ij Rev. xi. 8. and xiv. 8. § 2 Efd. iv. t,j.

[ 98 ]
the * Month Tizri, the Law miift be read in the

opening of the Sabbatical Year, in the feventh
Moon of the [acred Tear^ the great Moon, wherein
all their Law finifhed its "Type in the Circle of one
Tear, As this Command was given by Mofes^ the
Servant of God, it ferved one great End in proving
the Integrity and Fidehty of that Lawgiver^ by
whofe order the facred Code containing their Politi-
cal and Religious Inilitutions, was to be taught and
read openly, before the whole Congregation of
Ifrael^ and even the Stranger within their Gates.
This Condudl has not its Parallel among the ancient
Founders of States and Religions in the heathen
World, and more ejpecially in that very early Jge,
which the old and modern Enemies of this divine
Legijlator fix upon as the Origin and Fountain
of all pious Frauds and Impofitions. Our late In-
fidel, who has through almoft every Part of his
Philojopbical JVorks^ infulted this great Name, and
all the Jewijh Polity^ cannot produce any Thing
equal to this : Let d'Argens and Voltaire^ par nohik
Fratrum^ in their late bitter Invedlives againft the
CEconomy of Mofes^ bring forth an Evidence in
Fad, like this of the Hebrew Theologift, , Philo-
ibpher, and Statefman. In him there were no Ar-
iana Sacra^ no Secrets Ihut up from others : 1 he
meanefl: Man in Ifrael had the fame Opportunity
of knowing the Civil Law^ and all the Ceremonies
of the Prieflhood prelcribed therein, as the King
or Fligh-Prieil enjoyed.

This Condudt: our blefled Lord carried yet
higher, as he commanded the new Covenant of the
Goipel to be publilhed and proclaimed in the Face
of the Nations of the Earth, and not to one Peo-
ple, and one Part of the World any longer. All

are

* Ainfworth on Deut. xxxi. lo.

i99l

are commanded by him to fearch the Scriptures^
the facred Records of his Name, Characfter and
Office, as Prophet^ Prieji and King^ which were left
in the Hands of his Enemies, the Jezvs.

This People, by Degrees, loft Sight of the fpi-
ritual Senfe of their Law, the Myfteries, the inner
Meaning of the outward Figure and Shadow :
This Darknefs came by placing all the Weight
of it upon the mere vifible and external Ceremo-
nies, which were given as LefTons in a figurative
Likenefs of very great and glorious Realities under
them. They debafed their Cabala, the fpiritual In-
terpretation from Mofes and the Schools of the Pro-
phets, by horrible Mixtures of many Things ob-
icene, blafphemous, and other Inventions, ftupid
and fuperftitious, which are to be found in all the
"Writers of this caft. What then ? Shall we not pick
up Jewels and Pearls, as Ray mund Martin in the
Projemium to his Pugio Fidei obferves, out of the
Head of a Toad ? Shall we refufe any Truth as
this great Mafter of Jewilh Learning Ipeaks, be-
caufe it is found among the Enemies ot Chrift.
* Stehelin allows that Part of the Cabala, which was
the inner Senfe of the ancient Church upon the
various Rites and Ceremonies of their daily Ser-
vice and other fixed Feftivals, which Picus of
Mirandula has colledled : This he grants to be the
fame, which Chriftian Writers ufe at this Day in
the Interpretation of the Prophets. The other
Fooleries, not to fpeak worfe, engrafted upon the
found Part, only prove the Truth of thok Pro-
phecies, wherein God fay?, f I will proceed to do
a marvellous Work among this People^ a marvellous
Work and a Wonder : For tlie JVifdom of their Wife-
H 2 " Men

* StehelinV Traditions of the Jews, YqL I. p. 145.
t Ifaiah xxix, 10.

[ 100 ]

Men fhall perifh^ and the Underjianding of their
prudent Men fhall be hid. This is the fame Curfe
in other Words predi6bed by Mofes in Beut, xxviii.
29. nou jhalt grope at Noon-Bay^ as the Blind
gropeth in Darknefs.

As this is true in Regard to the Jews to this
very Day, fo is it equally true, that the Gofpel
was once lofl: to all fpiritual Interpretation^ though
it was delivered to the Nations of the whole Earth ;
and at lall it was even Ihut up from the Sight of
the People : A Conquefl this more amazing over
the Gofpel than the Traditions of Men over the
haw and the Prophets^ becaufe the Records of the
new Covenant were given to many Nations, dif-
ferent in Language., and in Polity,

Moil Chriftian Writers make this reading of the
Law to be a Figure of Chrift., who was to fulfil
the Law^ Matt. v. 17. and to write it in their
Hearts., Jerem. xxxi. 33. What Figure did it then
fulfil in being read o'dy upon a feventh Tear ? And
as fome Jews inform us, only upon the eighth
Bay^ called the great Bay of the Feafi of Taberna-
cles ?

* Meyer afTigns two Reafons for this, which he
draws from the Hebrew Writers : The firft is>
that it was not done in every Year, leafl the Fre-
quency fhould beget lefs Veneration for the Law \
and the fecond Accounts for the Limitation to the
Feail of Tabernacles, becaufe the Mind was the
lefs anxious, when the gathering of the whole
Harveil for the Year was concluded. Such Rea-
fons are at beft of a very tranfitory and confined
Nature •, nor is there any Shadow of good Things
to come, in fuch a View of this great Feilival, as

the

. * Meyer de Temp^ Sac. h Feft. Dieb. Pai's 2da. Cap. 19.
Sea. (>T.

[ lOI j

the Sabbatical Year may be well efleemed, lince
nothing was fuperior to it, but the Jubilee. Be-
fides, if it were fulfilled under the Law, it is at
an End, and can have no Place under the Gofpel.
Let us fearch then for a more illuilrious Defign
of God, which will refled: greater Splendor upon
Mofes^ and on Jefiis Chrifi his Mailer.

In reading therefore the Law on a feventh Year,
we may perceive fuch a tacit Infinuation as a 'Type
affords, that it fhall be read, that is, underilood
on fuch a Period in a Way far tranfcending any
preceding Times. It is evident that the Gofpel,
(which in * St. Paul's Senfe was preached to Abra-
ham^ as the Myfleries of the Types and Figures
of the patriarchal Religion were Spiritually dilcern-
ed by him) this Gofpel has been more and more
unfolding the hidden Councils of God, from that
Time to this Period of the World's Age^ in which
we are now. As the Wifdom of God command-
ed an extraordinary Bleffing in the old Covenant
on a ftxth Tear ; fo we may expeft to find the Ipi-
ritual BlefTing of the new Covenant^ the Dew of
Heaven, and the Rain of Increafe in the Know-
ledge of t\ic Myfteries of the Kingdom, poured out
on the fixth great Year of the World. For this
End a Way has been opened by that Portion of
the Catholic Church, redeemed out of the Bondage
of Popery, and its Scholaflic Divinity, and alio
by the Art of Printing, which Providence refer-
ved for this latter Part of the Jixth Chiliad of the
World : Thus -f Daniel fpeaking of the End of
the DaySy and the Time of the End, ver. 4. fays,
that many Jhall run to and fro, and Knowledge fhall
he increafed. Thus alfo God fpeaks, my Do6trine
fhall be as the Rain \ my Speech Ihali diilil, as the
H 3 Dew

* Gal. iii. 8. f Dan. xii. 13.

( 102 ]

Dew, and as the Showers upon the Grafs. Thrs
Expectation agrees with St. John in Rev. xi. 1 6. that
it rained not in the Days of the Prophefying of the
two Witneffes in Sackcloth^ whom I take to be Mofes
and Jefus Cbrifi^ the Law and the GojpeU which are
both in Sackcloth. Nor will they probably have
the fpiritual Refurreftion and Afcenf.on., till God
Ihall rain an overflowing Rain., and great Haiiflones,
and Fire and Brimftone, This Bapttfm of the Fa-
ther in Fire., is, according to the Meafure of my
Light, very near : When all outward Nature, the
whole Magia of it, all the aEiive and pajfive Ele-
ments, fhall be fwallowed up into a better State ;
when * every Man fhall be with his Hands upon
his Loiyis^ as a Woman in I^Vavel., and all Faces fhall
be turned into Palenefs\ which Image is repeated
by Nahnm., chap. ii. lo. Much Pain is in all Loins ,
and the F^t'fj of thejn all gather Blackncfs. There
is coming upon all FleJJj., Jezv and Gentile., fuch an
inward Angiiijh and Diftrefs., that -f ikf^;^j Hearts
fhall /2/7 for F^^r, and for looking for the 'Things^
which are coming upon the £^r/i? ; for /^// the J
bribes of the Earth floall mourn.

To return. The Progrefs of phyfical Know-
ledge moves fiow, as it combats the Pride and
Prejudices of learned Men : Spiritual Knowledge
goes yet flower, becaufe it has the Corrupti-
ons of the human Heait to ftruggle with, which
is a flronger Prejudice than the firft. But in what
Age of tiie Chriftian Church, fince the three firfl
Centuries, has the Do6lrine of Regeneration beea
fo taught, a Birth of the Nature of the Word and
holy Spirit., a Seed of the primordial Light and
Wind^ by a myflical, a hidden Conception of the
Light of Life, and the Spirit of Truth, or Breath,

which

* Jer. XXX. 6. f Luke xxi. 26* % Matt. xxiv. 30.

f 103 J

which has Life in itfelf, into the Barknefs of Man^s
Spirit^ who by the Sin of Adam has loll thefe holy
Twins of the Father^ emaning out of the Midil of
his eternal^ infinite, and ever-living Fire, in all
Worlds, one. When had this Corner-Stone of tlie
Gofpel fo many WitnefTes, as it has of late with-
in a Century, among the purer Writers of the
Quakers, on the Nature of Baptifm, and the Com-
munion of the Body and Blood of our fecond A-
dmi^ as he is glorified ? Many falfe Brethren will
corrupt, and falfe Enthufiafm, which is Satan's
Mimickry of God, will follow dole at the Heels
of the true. Such are the Moravians, who wor-
ihip the Baal-peor of the Moabites and Ammonites,
who have ftole the Phrafes of the facred Writings,
and defiled them with the Dregs of Senfuality :
Such are the Teachers of an inftantaneous Rege-
neration, ftill more deformed with the horrible Prin-
ciples of the ablolute Decrees of Predeftination
and Reprobation, which Perfons of a warm Ima-
gination and a natural Gift of declaiming their
Hour without Order or Connection, upon the Ht-
tle Compafs of the Calviniftical Theology, are
ready to harangue their Audience upon. Thefe
mighty Orators, who if they thought, read, medi-
tated, or knew more, would fpeak lefs, excite the
Admiration of the Ignorant of both Sexes, and
afford Matter of Afbonifhment and Difguft to thofe,
who are not Babes^ but Jkilful in the Word. How-
ever, let God and his Word be true, and every
other Man a Liar : Regeneration is the Whole of
the Gofpe), but it is as filent, fweet and peaceful,
yet as operative and full of Energy, as the Kifs
and Embrace of Light and Air., upon the Seeds in
the Ground : They quicken and cherifh them with-
out Noife or Violence of Storm and Tempeil, or
H 4 the

[ 104 1

t]ie raging Fiames of Fire on a Mountain's Top.
Elijah Hr etched himfelf * onlythree Times on the dead
Child^ and the Spirit of his Li'ues returned to him :
-f Elifrja twice lay himfelf upon the Shunamite's Son,
when he neezed feven Ttmes^ and his Eyes opened,
his perifhed Lives returned one after the other.
This was all the Vehemence, and Noife of fuch a
miraculous Work.

Now the particular Command to read the Law
on the greateft and lafl of all the F^y?/V^?/j within 'the
feven Moons ot the facred Tear^ fhews in a Figure^
that the Strength of the Law^ (which is Death pal-
fed upon all Men through the firfl Difobedience of
Adam^) mufl be explained by the Law of the Spi-
rit of Life^ when the fullell Stn^c of the Feaft of
T'ahernacks fhall be opened to the Church by the
Spirit of Prophecy^ which is the true Tefrimony of jefus
Chrifi. For as J the Minifiration of Condemnation
was glorious, much more fhall the Minifiration of
Right ecu jnejs exceed in Glory. Here the Law by St.
Paul called the Strength of Sin^ and the Minifiration
of Condemnation., being a Record and Memorial of
Death over all Men, fhall end in the Sabbatic
Year •, wherein not the Promife in a written Word,
but the Power of the Word of Life and the Spirit
of Life., the Seed of Ifaac and Jacch in one^ fhall
rife up in feven new Spirits., and fubdue all the
Powers of outward Nature., the Fire, the Light,
the Wind, the Water, and the Earth, into itfelf,
as a Footfiooly a lower Manifeflation beneath the
Throne., which is infinitely more glorious as the
Flead above the Feet. This State will be the re-
union of the feven Lights and their VefTels, to the

three

* I Kings xvii. 21 f 2 Kings iv. 34, 35. % 2 Cor. iii.
9, 10. II.

[ 105 I
three firft SepUroth^ or Emanations of the BeitVy
which are called three Fathers^ and were typified in
Abraham^ Ifaac and Jacobs the Fathers ^ to whom
the Promifes were made. The CabaHfts frequently
call three one^ and even a Decad one^ by which they
mean the utmofl Unity, where no middle Nature
divides or comes between the powers united, and
immediate out of one another. The Vejjels^ v/hich
fo continually occur in thefe Writers, mean, that
every inner Spirit has its Vehicle, Garment or
Covering of Glory, as we may fpeak its fptrhual
Body^ to adl upon, and manifeft its hidden Life and
Power through that Medium. Neither the Law
nor the Golpel give any Room for the Notion of
pure immaterial Spirits, that is, without any Body
at all : The Jews believe a great Difference of Spi-
rits, and various Orders of them, and that the
moft exalted have the purell Bodies, Garments,
or Vehicles : Which Sentiment is more Chriftian,
than * that of the Author of the Alliance between
Church and State, whatever Behmenifm or Spinozifm
may be included in it.

To return : The Love of God in Chnft, v/hich
lies concealed in a Myftery^ will be more explained
hereafter in the Feafl of Tabernacles, in which
f alone was the laft and greateil Sacrifice of 70 Bul-
locks on the feventh Moony which the Jews confefs
to be offered for the yo Nations of the World,
that mufl become the Subje6ts of the MeJJiak

From thefe Confiderations it may appear, why
the Law fhould finifh its reading at this Time under
the typical Oeconomyy as Death, the feco/id Deaths
will finilh its Power over fom.e Portion of the con-
demned

* Warburton's Alliance between Church and State, p. 56*
t Numb. xxix. 13.

[io6j

demned Sinners on every fabbatical Year, the End
of an Ar-«;r, or a full Age of 7000 Years. The
Term of the fecond Death, which St. John only
ufes (who has taken all the pure part of the an-
cient Cabala into his Revelation) is well known
among the Jews : * Lightfoot quotes Onkelos on
Deut. xxxiii. 6. and Jonathan on Ifai. Ixv. 6.
ufing the very Term.

By reading the Law is implied the true Know-
ledge of it, for otherwife the Scripture reprefents
Men, as having Eyes and feeing not, and having Ears
and hearing not. Jerem. v. 2 1 . And again, in Ifai.
xliii. 8. bring forth the blind people^ that have EyeSy
and the deaf^ that have Ears.

At this Solemnity, Women and Children, and
even Strangers were to be prefent. The Hebrew
Writers inform us, that it was performed in the
Court of the JVomen^ in the holy Tongue^ by the
King or High-Priefi., in the Ears of all the People.
Now under the Gofpel, which is the Glad-Tidings
of all the Shadov/s and typical Bleffings, the great
King and the High-Prieft is the one Son beloved of
Father and Mother^ in whom the Fulnefs^ the Sevens
of the Godhead dwells, the Ejfence of Abraham is
poured into him, in whom the King.:Om and Priell-
hood meet as the double Portion above all the •\Sons
of God, as the royal Prophet witnefles under the
Law, and St. Paul under the Gofpel. Now this
heavenly Adam explains the La^ijo of Death reigning
over all through one MarHs Bifobedience.^ by the Law
of the Spirit of Life in himfelf reigning unto Juf
tif cation of Life unto all Men. This is the Gloiy
of the fifth Chapter of St. Paul to the Romans.

Hence

• Lightfoot's Works, Vol. I. p. 354. t Heb, i. 8,9*

Pfalm xlv. 6, 7. Phil. ii. 9, 10.

C 107 ]
Hence the Lord Jefus Chrifl, the Bowels of his
Father's Mercy and Love^ in his Catholic Church
embraces all Nations for his People, Men, Women
and Children, and Strangers to the typical Abraham
according to the Flefh, but Heirs through Faith^
the Gofpd of the Circumcifion in the Spirit^ of which
the other was a Figure in their Flejh, the Curfe^ the
Power and Caufe of Death to Adam : For as he was
changed by his Fall, we mufl be changed into Spi-
rit by the Redemption, in the Power of a new Ge-
neration.

The Signification of reading the Law in the
Women's Court, cannot be fully opened, till a
greater Knowledge of the Fall of Adam be given,
which can only unfold the Reafons of a double
Time prefcribed for the Purification of a female
Child in the Law. Lev. xii. 5. It is fufficient for
us to be afTured, that through our Head Jefus Chrijl
we fhall be brought back into the loft Glories,
which muft cloath the divine Eve, who according
to the excellent * Cudworth is the Bride, the Sif-
ter, the Daughter of Adam : The meaning of this
is, that ihe is a refle5ied Image from the fame hea-
venly Powers, as the Head is, who is the ftronger
Glory^ whether in Fire^ or Lights or any other Prin-
ciple. This Daughter of the new Jerufalem muft
be taken and built up out of the Water and Blood
of Jefus Chrifl., in whofe Temple is no more Hard-
nefs than in Light and Air, or the Body of a Rain-
how, For to be Flefti of his Flefh and Bone of his
Bone, means only to be of fuch a Nature, as he
is of, like the firft Adam in the Form of God^ his
Image and Likenefs^ in the Glories and Powers of the

coupled

* Cudworth's Union of Chrifl and the Church fliadovved,
p. iz.

[ io8 ]

coupled CheniUm, the right and left Hand of the
Father^ the moft beautiful Son and Daughter in one
Perfon^ of all Beauties inner and outer. This Truth
Ezekiel points out in Chap. xli. 19. There was a
Pahn-'Tree between a Cherub and a Cherub^ and ^^/^ry
Cherub had two Faces. The Diftiniflion between
the V/ater and 5/(?^i of the only begotten of the i^^-
ther^ which Cudworth mentions in Page 29 of the
Treatife before cited, feems to be vain -, that the
one is for Juftification, and the other for Sandlifi-
cation : Both Water and Blood juftify and fandify^
and are Pledges of two in one., the Male and Fe-
male : The Water leads into the Virgin-Daughter
of the holy Place., and the Bloody a more divine
Water into the Holy of Holies., amidft the Fires of
Jehovah., the inrnoft Faces of Jahy. The Jews knew
this Myflery, which is to be found among the adul-
terous Mixtures of their later Cabalills, who have
preferved many more valuable Truths of the an-
cient Church than the Thalmudifts ; though they
have darkened and confounded them from Envy
to the Chriftians, and for fear of Convi6lion from
their own Doftrines •, fo that as Hulfius in his 'Theo-
lGgiaJudaica]\\^\y obferves, They underfland darlc-
ly their own dark Writings. The heavenly Virgin
hov/ever, the Daughter of God, was reprefented
by the feven golden Lamps on one Candleftick,
whofe principal Branch bent wefiward toward the
Holy of HolieSy that it might receive the fuperior
Influence of the Bridegroom which the Veil then
divided, but does no longer, fince Jefus Chriil the
Son has married our FlefJj^ and brought the Heavens
down to us. This Truth was fpread among the
Gentiles, and received into the Sd\oo\ oi Pythago-
ras from the Fountain of Hebrew Knowledge :

Hence

[ 109 ]
Hence they called the * Number fevm Minerva^ a
barren Virgin. They as well as the Jews corrupt-
ed thefe ancient Truths, which were a part of the
Ipiritual Senfe taught by the Sons of the Prophets,
and derived from the Spirit of Prophecy in the
f Days of Mofes, which he and they taught from
the Rites and Services of his Tabernacle and Law,
in the continual Ufe of that Number, in the Sprink-
Jing of Blood, the Rooi of all, and in the Lights
of the San6luary, in the Sabbaths of Weeks, Months,
and Years. The many ftrange Additions, by which
the unclean Spirits, like Frogs out of the Mouth
of the falfe Prophet, (the one corrupt Interpreter
of the Law or the Gofpel) have defiled the Sanc-
tuary of God, make the mod leading Truths fuf^
peded ; jufl as the wild Dreams and Reveries of
our Declaimers on Regeneration have made that
Foundation-Stone to be rejected by many Builders,
who have turned the Gofpel into a Syftem of Ethics
only, when it is the Implantation of divine and
metaphyfical Powers, the Gift of a new Spirit to
draw out the perijhed Woman made under the Law of
'Deaths and re-unite her to the heavenly Bridegroom,
who has Life in himfelf: Our moral Works are
only Fruits of the "Tree of Life within us, and riot
the Root that bears the Branches.

Now the Subllance or Blefilng fignified by read-
ing the Law in the Court of the Women, will be
fulfilled in meeting the Higb-Prieji and King of the
Glory^ the double Schechinah of the two holy Places^
when our redeemed Natures lliall be the Bridej the
Virgin^ in the Beauty of the Ipiritual and immor-
tal Bodies, the Garments of Glory and Salvation.

Here

* See Artis Cabalifticde Scriptores a Piflorlo. P. 685.
-f Numb. xi. 25, 26, 27,. 28, 29.

[ no ]
Here all the Congregation muft firft meet God
the Son^ our Redeemer, our Bridegroom, who will
rejoice over his own Children and Brethren^ as * a
Bridegroom over his Bride, This firft Aflembly pf
the Firft-born, and Firft-fruits for the fabbaticalYe^r,
will be found altogether after 120 Days, which is
the Time for the Purification of the Male and
Female Birth both together, in Lev. xii. The
fame Number of Jubilees anfwering to thefe Days
make 6000 Years -, and ftx Moons by thirty Days
to each, which was the ancient Meafure, and is
ufed by St. John in the 1260 Days, and the forty-
two Months, for three Years and an half; thefe
Moons by the Jubilee and Century, the double
Computation of the Jew and Gentile Church en-
grafted into one Bod)\ fill up 6000 Years, and end
in the great feventh Moon of the Law^ xh^-fMemo-
-rial of blowing 'I'rumpets^ a Trumpet for a Jubilee.
So long the hidden Procefs of the new Generation in
Jefus Chrift appears, before the Blood of our fallen
Birth will be lubdued into his Water of Life^ and
his Blocd of Coverings^ when all the holy Place,
the Bride^ the Lamb's Wife^ Ihall come forth out of
the Myftery, or fecret Chambers, and fhall fwal-
low up the Curfe forever •, when alfo the Male^ the
flrong one Ihail come out of his Chamber in the
Holy of Holies^ to receive the Children of the firft
Refurre^ion^ into the ftilleft Glory, the perfed or
double Man in the Lord. Only it muft be obferv-
ed, that this firft Period will be ftiortened by the
extraordinary Favour of God, which is intimated
in the Words of our Lord, J thofe Days ftiall be
(hortened for the Ek^'s Sake, while the other Ages

of

* Ifai. Ixii. 5. t Numb. xxix. i. liCV. xxiii. 24.

X Matth.^xiv. 22. Mark xiii, 20.

[ JII ]

of the fccorid Death through the other Sabbatical
Years will run their full Length, and make up
the different Degrees of the Wrath of the Lamh^
which in * another Place is reprefented by feven
golden Vials full of the Wrath of God : During thefe
feven Plagues no Man will be able to enter the tem-
ple, and after them there is no more Wrath^ but a
Jubilee. The Gofpel is perilhed ; the Glory of the
World, and the Third for Fame and warlike Ho-
nour, have quenched the Hunger and Thirft for
Heaven, and the Righteoufnefs thereof: Never
was there more Impiety feen, than is manifeft
among thofe, who are faid to fight the Lord's Bat-
tles, His Battles are of another Sort ; by other
Weapons, and another Spirit, let all the Tongues
of Babylon be ever fo loud, they are of the -f lying
Spirit^ and will be foon found fo.

As to reading the Law in the Hebrew Tongue,
this has alfo its Myilery, or inner Senfe, but not
in that idle Way fuppofed by the Jews, who make
a great Stir about mere Sounds, and boaft of tlie
holy 'Tongue^ the Spirit of which they can know
very little, who have rejedled the Sony the great
Prophet y and his golden Tongue the Gofpel of Peace
to them, "^ who are near^ and to them^ who are far
off. Words in no Language can be of any Value
as Sounds : The Sun and Moon have juft the lame
Nature and Operation, whatever be the Letters^
and the Sounds of their Name. I have no doubt,
that the holy Tongue of Mofes and U\t Prophets
contains the Riches of Chriit, and the manifold
Wifdom of God, which will be teftified in § due
Time^ though what the fpurious Cabalifts aim at,

is

* Rev. XV. 6, 7, 8. f i Kings xxii. 22. t ir^i. Ivi^.

19. Mic. iv. 7. Zech. vi. 15. Eph. ii. 15. § iTim.ii.6.

is beneath all Contempt. It is not without a My-
llery, that Barach has a double Senfe of bkffing and
curjing \ that Jalad fignifies to beget and bring
forth too; and that 'Tamam^ whence the Word
^ummim or 'thummim on the Breafi-plate of the
High-Prieft is derived, fignifies to Gonfume and to
make perfed, with many others, which may be
produced. The holy Tongue is the glorious Re-
velation of the Mercy of the Lord Gods, to the
two Malefactors, the Jirji 'Thieves^ Self- Idolaters^ Sa-
tan and Adam^ fallen Angels, Fathers of Holts of
Angels, loft and perifhed : Thefe hung on the
right and left Hand of the Son of Love^ unutter-
able Love, whofe Hands were pierced and ftretcll-
ed out for them, and towards them. This is Love
and Magnificence of Mercy, which neither Greek
nor Hebrew Words can exprefs : Be filent in Won-
der, adore, bow down, and weep for Joy. Here
is the Lip of God, the Mouth of his Son, preach-
ing Peace and Salvation to vis, who were once
Gentiles, and * not his People^ while they, who were
once his People^ are no more fo, but are groping in
Darknefs with the Records of that divine Saviour
in their Hands, in whom the Gentiles fo much
defpifed and abhorred as Edomites and Moabites.
have rejoiced more Centuries than their Law con-
tinued : Seventy Jubilees are elapfed from JacoFs
Efcape out of Laban^s Servitude, and -f God has
not yet provoked them to Jealotify.

Even their own Writers, who confefs that the
J Name and with it the Blejfing of Ifrael is gone
among the Nations, cannot open their Eyes, nor
deliver them from their Bondage to the vain Doc-

trines

* Hof. i. 8, 9, lo. t Deut. xxxii. 21. Rom. x. 19.

X Stehelin on the Jewiilv Traditions, Part I. p. 212, and 213.

[ "3 ]

trines and Traditions of Men -, to the ftupid Fables
and Lies, and the horrible Ideas and Reprefenta-
tions of God, his Nature and Governrneni, which
are to be found in fo great Plenty in their Thai-
muds and adulterous Cabalilb. What Monu-
ments of this Stamp may be read in the Biblio-
theca Rabbinica of Bartoloccius^ in WagenfeiliuSy
PfefFer, Hornbeck and others ! Every Ear would
tingle at the Rehearial of them. How clearly do
thefe Things prove the dreadful Truth of that Pre-
di6lion by Mofes above three thoufand Years pall,
that the * Lord jhall [mite thee with Madnefs and
Blindnefs^ and Aftonijhment of Heart : And thcu jhalt
grope at Noon-Day^ as the Blind grcpeth in Darknefs^
What would their Sanhedrim^ that Council full of
the Zeal of tlie Lord's Houfe, have done to Stran-
gers^ who fliould have wrote fuch nioft lliameful
Defcriptions of the blelTed God, and have blaf-
phemed his adorable Nature, by afcribing fuch
Imperfections and Weaknefles to him, which are
below the worft part of human Nature ? This their
Teachers and Writers have done in the Midll of
the weftern Kingdoms of Chriftianity, wherein they
have been Dwellers from the eleventh Century.
What would they have done, had any Stranger, a
Sojourner by Permijfwn^ (as they are and muft be
under the Wrath of God^ in every Tongue and
People) faid or wrote one thoufand th Part of their
mofr malignant and flagitious Calumnies, which
they have poured out on the MeJJiah^ who is the
Hope and Glcry of the Gentiles^ as their Prophets
foretold of him ? They deferve to be driven out of
every Land, where the Name of Chrift is named
with Honour and Love ; and they would be more
abhorred in every Kingdom of the Earth, as much

I as

*"""" * Deut. xxviii. 28, 29.

[ "4 ]

as among Mahometans, where they are held in the
lov/eft Contempt ; and they would be forbidden to
fet foot, inftead of expeding a Naturalization, in
any Nation, that believe in the beloved Son of the
Father, This would be their State, if the mod exe-
crable Blafphemies againft the Lord and his anoint-
ed one, and againft all, that bow down to his Name,
were as well and commonly known to the Gene-
rality of the Chriftians, as they are to the few
Men among them converfant in Hebrew Literature,
Their T'holedoth Jefchu, and other Things brought
to Light in Wagenfeilius^ s fiery Darts of Satan,
would bring the Curfe of Edom upon their own
Heads, which they fo earneftly in their Prayers call
upon God to fend upon the Idumsean Kingdom,
Chrift's Kingdom, who is Efau and Edom in their
Eyes.

To return : The reading of the Law in the
holy Tongue at this great Feaft, intimates, the
Knowledge of its fpiritual Force and Comprehen-
fion, Vy'hich St. Paul in the Phrafe of the Jews calls
Prophefying, that is, opening the hidden Senfe of
t\\Q Figures and Rites of their Law, and the Paf-
fages in the Prophets, which relate to them. This
Vv^ill be firft underllood, when the Church of the
Firftborn gathered out of every Tongue from Ba-
bel, the whole human Race under the great Ruins
of Adam's Overthrow, ihall meet their blejfed Lordy
and rejoice in the Treafures of his heavenly Prieft-
hood and eternal Kingdom. He will be found to
be Father and Mother, Brother and Sifter in one
Parzuph, or Perfon, as their Zohar explains * the
Tetragramraaton, the firft Word Father, the fecond
Mother, the third Son, and the fourth Daughter :
And indeed Jehovah is the Doubling of the Godhead,

or

* Ritangelius in Lib. Jezirah, p. 59.

[ 115 ] .
or the Deity pafTing into a Birth of himfelf*, as
Abraham^ whole Name, that is, all his Nature,
pafled into Ifaac by Generation. Here the firfl
Confufion of Tongues will End in univerfal Love,
as Brethren^ by having /';/ them the holy Water oflJfe^
and the Blood of the firft-horn Son of J ah., and his
living Light and Breathy which kill the ftrange Blood
and Fire., that Ada^n brought into his Nature by
mixing the phyjical Principles of the heaftial Creation^
Spirit and Life., with the higher Elements of his An-
gelical Birth : This was the firjt Adidiery., the De-
parture from his firji Love., and the Lofs of the
divine Image., and his deep Sleep to two inner Worlds,
and Garments of Glory. The Children of this
Kingdom are all of one Family., as the twelve Sons,
and the Seventy were from JacoFs Loins, but they
are not of equal Nearnefs, nor in one Glory : They
enjoy the BlefTings in common of that holy King-
dom and Sabbath to Jehovah., which know^s no Di-
llin6lion of bond or free., of Jew or Gentile^ of
■ Greek or Barbarian \ for thefe Things are of the
World, and make no Difference in the Eyes of
God, who fees all Men lofl in Ada?n., and 7iaked in
him. And are not the Gifts of God his ov/n ? Is
he bound in the Diftribution of them to the nar-
row Spirit of the Jew, Chriilian or Heathen ? Is
not the Foundation of the new Temple, * Grace., as
Rabbi Menachem confeffes ? Did the blelTed God
choofe the Jev/s to put his Name among them, for
their Righteoufnefs either before or after their A-
doption ? Read Mofes and the Prophets for this.
Had not Abraham the Blefling before his Circimi-
dfion., of which they boafl: lb much ? Was the Law
a fecond Pillar of Hebrew Pride., given until 430
Years after the Promife ? Was he bleiTed as the
I 2 Father

* Ritangelius in Lil). Jezirah. p. 192.

[ "6]

Father of one People or of many Nations ? Will not
the Jews yet fee, that Abraham^ according to the
Spirit of that Name^ is no more their Father than
the Father of the Gentiles ? Are they yet* uncircum-
cifed in Heart and Ear ? Then will God puniih -f the
circiimcifed with the uncircumcifed : Then fhall the
younger Brother of the Gentiles^ fas old however as
Adam^ thefrfl Gentile in his Fall^ a Syrian ready to
perifli in Nakednefs and Poverty) continue to take
from them the double Portion and BlefTing of the
Priefthood and Kingdom, while they are fpeaking
high Things 1700 Years longer of the Circumci-
fion in the Flesh of their Forejkin^ which was a
Mark of divine Reprobation put upon all the Body
of Fkjh^ whofe Birth by their Law was fhewed to
be unclean, and the very Work and Wages of
Adarn's Sin. The Gentiles, who are the Circumcifion
in the Heart and Spirit^ fee the Body of Sin, Flelh,
wherein J dwelleih no good ning., to be the Curfey
which is to be crucified and treated as a Malefac-
tor, as it was always confuming and abolifhing in
the JVrath of the Fire., Light and JVind of the Al-
tar., the typical Three in One : The new and inner
Man of Spirit rifes within this curfed Flep., and en-
ters the Cloud of Glory., the covering Cherub of Je-
fus drifts v/ho puts to death Fleih and all its Lulls,
the Life of the Bead in us, and plants Spirit., the
Man born of God., upon the continual Circumcifion
and Crucifixion of the Old Adam. By the Law all
Flefh is Death, and given to the devouring Fire., the
Fire of God's Jealoujy againft Efaii., the rough hairy
Man., the Birth of the fallen Archayigel Adam from
the Divifion of his Properties. This Flejh is the
IVhore., and the Fleart of a whorifh Woman, is in
the unclean Blood, wherein Spirit 7noves by the

Fall.
* Lr.'. xxvi. 41. f Jcr. vi. 10.— ix. 25, z6. % Rom. viL 18.

["7]!

Fall. Spirit is Life^ and the Birth of God, which
lives in the new PP^aler and Blood of xht fecond Adam
Jefus Chrift, a middle Nature, one with God up-
wards from the Shoulders^ and one with Man down-
wards, as the typical Garments of the High-Prieil
fhewed this Myftery, from the Crown of Hclinefs
on the Forehead^ to the Feet of the Mediator dov/n-
wards, who is the Son of Adam in Glcry.

Let us not wonder, that the falfe Prophet con-
fidered as the corrupt Interpreter of the Law, and
by the true Prophets, called the lying Lip^ the falfe
and flammering Tongue, in the Priejl and Prophet,
fhould deceive the People ; or that he fhould pre-
vail under Aiofes, before and after the Babylonian
Captivity, over the few Servants of God, who
fpake neither foft nor fmooth Things. This is not
fo great Matter of Admiration, as the Lofs of the
Gofpel given to ail Nations, whofe Life and Spirit
died away by many falfe Tongues, under the Dark-
nefs and Confufion of Popery, where the Gifts of
Prophefying ceafed in a general Viev/ : Nor is the
Spirit of Interpreting the facred Writings rifen out
of the long Sleep, and out of the Duft. It is not
yet cloathed with beautiful Garments, nor are its
Feet feen upon the Mountains, beautiful and leap-
ing as a Hart, nor its Tongue loofed to proclaim
glad Tidings of great Joy to all Flefh, who fhall
fee the Salvation of our God.

We are now towards the Evening, the 'Declcnfion
of xkvt great fixth Tear z.ndifixth Tear of the World,
wherein the Ifrael of God are pafTing through the
Jordan of heavenly Water, which divides the Earth
and Water, out of which our Bodies of Death are
taken, and hardened into Bone, and Sinew, and
Fleili, by the Spirit of the Air, which forms the
Bead into his Image. By the Waters from pn high
I 3 poming

t ii8 ]

coming into them, their Souls tafte a new Life
in this covering Garment, and go on afcending to
the Reft and Canaan of God, the gccd Land^ while
the greateft Part of the World ihali die in the
Wiidernefs, in their unregeneratc State^ for their
Time and Portion, while the Wrath of God en-
dureth under the fecond Deaths the laft Vengeance
of God in Fire.

This firil Sabbatical Year will be enjoyed only by
thirteen Bullocks^ thirteen Portions of Mankind out
of fevent\\ whofe corrupt Blood has been pouring
out, and all its falfe Life dying daily by the inner
Crofs of Chrift, and the Power of a new Spirit^
Refurre6lion, and Afcenfion in him, while the
Blood of the Lamb has been fprinkling him, and
kindling the hidden Fire^ the perpetual Glory of the
new golden Altar. Thefe Myfteries of the Lord's
Priefthood and Kingdojn^ will appear openly on the
frft Day of the Feaft of 'Tabernacles on high^ when
the old Tent of this earthly Houfe ihall be re-
moved out of the Way, and the Redeemed fhall
be feen in the Garden of God, clothed * with white
RoheSy and Falms in their Hands^ an innumerable
Company out of all Nations ^ Kindreds ^ and Peoples y
and Tongues: They lliall walk in the t Stones, in
the Strength, Majefly, Power and Dominion of
Fire^ Gnolothy J Afcenfions, Fire-ofFerings, a Sa-^
*vour of Reft unto Jehovah.

Let not the Jews ftill imagine, that the twelve
Tribes, and a choice Portion of the Priefthood out
of Aaron' ^ Houfe ., belong to them. They have re-
fufcd to receive the true Water and Blood of fprink-
ling and covering, which the holy Lamb of the Jirft
Tear in Heaven manifefted on the Crofs, through

the

* Rev. vii. 9, 10. f Ezek. xxviii. 14* i6. % Le\%
1. I-..

the Medium of a Body of Flejh^ the Curfe a/Turned
into Union, to perfect the divine Sufferer^ and to
fhew his Obedience to his Father^ and both their
Loves to us, poor Wretches, difinherited and pe-
rifhed Children ; and to bring to light the Powers
of his Priefthood^ of which the Aaronical Miniftry
was a Figure. They continue to refufe this Wa-
ter and Blood, and want the Blood of Goats and
Bulls, and the Water of the Laver again : They
will not receive his Fire^ Lights and Spirit on the
two Altars of his "Temple^ which he could build up
in them, if they had as much Faith in the Spirit^
as they have in the Letter of the Law, They have
not even the typical Water and Bloody nor Fire^
nor Incejtfe^ which they have been looking for 1 700
Years. They niuft die under the Curfe of Adam's
Sin, and in the Guilt of many perfonal Offences,
fince they have defpifed the Gofpel of Grace •, for
neither they, nor their Forefathers, ever kept all
the Words of the Law, and fcarce any, if we be-
lieve their facred Hiflorians, the Prophets. Had
they done fo, for what End then was there a con-
tinual Offering for Sin^ and a Rememhrance of //
Evening and Mornings befides other Trefpafs, and
Sin-offerings? Or why then does every Prophet
from Mofes to Malachi complain fo loudly of the
great Iniquity and Difobedience of this People ?
All the Prophecies therefore, which they vainly ap-
ply to themfelves and their Refloration in this
World, may be very well underflood of other
Times and Ages^ when they v/ith the reft of perifh-
ed Mankind (for the Gentiles are conne61:ed with
thefe Prophecies) fhall be brought out of the ivoU"
*derful Plagues, and fore Sicknefsy and of lo7tg Con-
tinuance predicted by * Mofes^ which the fecond

I 4 Decithy

* Deut, ;:xviii\ 59. and xxix. 22, 23, 24, 25.

T ^20 ]

X)eath, the fecond Law of Mofes, fhall be attended
with, Thefe will be 7nuch forer Punijhments^ as
Sr. Paul (whole Eyes were opened to fee the Spi-
rituality^ of the Law) fpeaks in Heh. x. 29. than
any which the Houfe of Judgment below could pof-
fibly inflicl, as for the greateft Offence it could
only kill the Body a little before its Time : Where-
as the Mejjiah has declared another V/rath to come^
when he will call both Soul and Body into the Fire
of Hell^ without any Regard of Perfons, Jew or
Gentile^ who have not obeyed his Gofpel, where it
is revealed, nor the Law written upon their Hearts^
v/here it is not known. Their fond Hopes built
on thefe Prophecies, which may be verified in an-
other Way, may deceive them and others too -,
for God has given them up to believe a Lie^ all the
Lies and Calumnies of their blind Guides, Scribes
and Pharifees, Priefts and Prophets, who killed
their MeiTiah, as it was foretold ; and in thefe
Guides they ilill believe, reje6ling the Gcfpel of
their Law^ and expecting for fo great a Trad of
Time as feventeen Centuries the Advent of Chrift
to reilore them to the old Canaan^ a Figure of the
^ood Land above in Heaven. The hankering after
this, has bhnded their carnal Hearts, and bound
the Foreikin thereof harder about them, that they
have not yet {<ttVL the fpiritual Kingdo7n of the be-
loved Son, who has been anointed Prieft and King
over all Nations, by a triumphant Refurre6lion,
and ^ vifible Afcenfion into the Glory, the Bofo'm
of the Father, where he reigqs the Adam of Azi-
luth, the heautiftd One, in that * Schechinah, and in
thofe Garmeyits, where ail Things are engraven,
Angels, and the holy Animals, Seraphims, Heaven
g,nd Earth,

The
* Ritangelius in Lib. Jezirah, p. 126, 127,

[ 121 ]

The Chriftlan Nations become mere Money-
changers, may be juilly deceived by looking out
for the Babylon and Antichrifl at Rome, to fall be-
fore the End cometh. Whatever thefe Chara6lers
mean, they will be deflroyed together by the
* Breath of his Mouthy and by the Brightnefs of his
Coming. And will not the Time be, when -f they
floall cry Peace and Safety ? Will it not come, as the
beloved Prophet, who knows the Myfteries of his
Lord's Kingdom, chara6terizes the Time in Rev.
xi. 9, 1 o, II. when they of the PeopleSy Tribes^
and 'Tongues and Nations^ ihall fee the dead Bodies of
the two IVitneJfes^ the double Prophecies of the
Mofaic and Evangelical Revelation^ defpifed and re-
je6ted ? May not God give up thefe Men of Earthy
the Children of the Worlds to feed their greedy and
carnal Hearts with the golden View of more Plenty,
of Trade and Commerce over the whole World,
which fhall bring J Gold and Silver^ precious Stones
and Pearls^ fine Linen^ Purple and St Ik, and Scarlet^
Ivo7'y^ Brafs, Iron, Marble, Cinnamon and Odours^
Ointments, Frankincenfe, Wine, Oil, fine Flour, tVheai^
Sheep, Horfes, Chariots, Bodies, and Souls of Men.
This is the Jew'% Kingdom for the Mejfiah, which
has got a new Name among Chriflians, of Wifdom,
Power, Glory, and Salvation. Will not thefe very
Things, the very World, the Pride of Life, the
Luft of the Eyes and of the Flefh, blind the de-
generate Chriilians, after which Idols they go a
Whoring, with all their Strength, Soul and Under-
{landing ? Is not Covetoufnels Idolatry, and is not
this greedy Age full of fuch Worlliippers of the
falfe Mammon ? Did not God as Jofephus informs
us, give the Jews four Years of extraordinary
Plenty, by which they were rendered more obfli-

nate

* 2 Their, ii. 8. f i ThelT, v, 3. + Rev. xviii, 12, 13,

[ 122 ]

nate and unbelieving in the Prophecies denoun-
cing their Deftru6lion at Hand ? Does not Efdras
take Notice of this Snare and Delulion ? Behold^
Visuals Jhall he fo good cheap upon Earthy that they
jhall think themfehes to be in good Cafe^ and even then
Jhall Plagues grow upon Earthy * Sword, Famine^ and
great Coyifufion. Does he not obferve another Par-
ticular, however his Vifton came ? As when -f a Wo-
man with Child in the ninth Months hringeth forth
her Son -, within two or three Hours of her Birthy
great Pains compajs her^ which Pains when the Child
Cometh forthy flack not a Moment : Even fo^ fhall not
the Plagues hefack to come upon Earthy and the IVorld
JJoall mourn^ and Sorrow Jhall come upon it on every
Side, This anfwers to the Teflimony of St John,
who tells us, that the Plagues upon Babylon fhall
come in one Day^ Rev. xviii. 8.

The Iniquities of all Kingdoms, that confefs
Chrift, abound more and more : Luxury and Ava-
rice, two Wombs fruitful in every Vice, increafe as
Fulnefs of Bread increafes: And the J Battle oi War-
riors with confiifcd Noife^ and Garments rolled in
Bloody make the Crofs of Chrifl Foolilhnefs : Fame
and Glory of the Arm of Flejh make the great
Charter of Life and Immortality of no Price, and
render a Zeal and Courage to fecure a Right to
the Citizenfioip of Heaven, and the Liberty of Sons
of Gody a Work by the by, a Thing thrown into
the Bargain. Why may not we be blinded with
Succefs, unlefs it be a fure Tell of Providence
on our Side, for the many crying Sins of the
Kingdom, wherein Chrift is crucified, as much as
in that great City^ which fpiritually § is Sodom and
jEgypt, Why may not a ftrong Delufion be fent

upon

* 2Efd. xvi. 21, t 2 Efd. xvi. 38, 39. | Ifai. ix. 5.
§ Rev, ii. 8,

[ 123 ]
upon us, that we may believe a Lie ? Does the
fuperior Piety and Love of God reigning among
our Army and Navy deferve an Exemption from
fuch a Snare ? May we not among the Peoples be
crying out Peace and Safety, the Glory of the
World fliall fland, when the * Lord is giving the
Nations the Cup of his Fury to drink : When a Noife
is come to the Ends of the Earthy for the Lord hath
a Controverfy with all Fkfh : Behold^ Evil fljall go
forth froyn Nation to Nation : And the Slain of the
Lord fhall he at that Day^ from one End of the Earthy
even unto the other End of the Earth : They /hall not
be lamented^ 7ieither gathered^ nor buried^ they /hall be
as Bung upon the Ground. Let the divine Condudt
in Time pad guide our Judgment of Things, and
not the vain Opinions and noify Tongues of the
Children of this World, which fpeak well of their
own, as they have but one View like Efau^ and
that a falfe one.

The laft Circumftance, which we fliall con-
fidex on the Subjed* of the Seventh Tear»
is the Releafe of Hebrew Servants into Li"
berty after Six Tears, If thy Brother y an
Hebrew Man, or an Hebrew Woman be fold
unto theey and ferve the^ifx Tears, then in
the feventh Tear thou fhalt let him go free
from thee, Deut. xv. 12.

Though fome have reckoned this among the Pri^
vileges of the feventh Year, among whom is the
celebrated Mede in his 37thDifcourfe-, yet Meyer ^
after examining the Reaibns on both Sides leaves

it

* Jerem. xxv, 15. Ver. 31. Ver. 32.

[ 124 ]
It doubtful : But Re la^ d {upports the contrary Opi-
nion from Exod. xxi. 4. compared with Jerem. ch.
xxxiv. 14. The Jews alfo, who are in general pret-
ty exa61: Relators of ancient Ufages, favour the
fame Way of Thinking. Ugolinus, in his Edition
of Reland's Antiquities, cites Maimonides and the
old Commentary, Siphra, fol. 270. i.

The Releafe of Hebrew Servants after full fix
Years appears to prefigure a much more important
Truth, in which the divine Goodnefs and Bounty
fliine with the brighteil Light. This State of Ser-
vitude among the Jev/s was occafioned by extreme
Poverty, Debt, or Theft : It was impofed by the
Hand of civil Power, but extended only to He-
brews, who are called Sons or Daughters of Ifj-aeL
This Circumftance of the Type muft be explained
by the Gofpel, as it reprefents the fpmtual Hebrews^
(who are Sens of the Rtgeneration^ and have the
Circumcificn in the Heart and Spirit^) going out of
th.t great Servitude of Sin unto Death brought by
Adar,i^ into the Liberty, wherev/ith the Son^ who
l:as xhcBride^ the Mctber of us all, * Jhall make t/:>em
free. Six Myftic Tears mufi: be fulfilled, before all
the Procefs of Jefus Chrift in fix nev/ Powers of
Pleaven, the Brother with the Sijler^ anfwering to
tht fix Bays of the frji Creation, will be perfedled
for the firil Redemption, which v/ill carry ail the
Ifrael into the Sahhath. Thefe fix Days of the new
Creation in Chrift, are by their fpiritual Interpreters
called the ■\ Garment of wrought Gold, and the
Daughter of the King, for M'^ife to him, who kills
the Serpent. The Jews named the fixth Year the
Evening of the feventh Year, as the fixth Day was
reckoned as the Evening of the feventh Day ^ and

ac-

* John viii. 32, 33, 36. | Ritangelius in Lib- Jerizah,

C 125 ]

according to Ramhdm all Bufinefs about the Land
was prohibited thirty Days before the firft of the
feventh Moon, '^izri. This Particularity they pre-
tended to have had from the oral Cabala^ the fpi-
ritual Senfe of the Rites and Figures, which Mofes
gave them at Mount Sinai-, and who would have
doubted, but the * Spirit of Prophcfy was then gi-
ven, if we had not received fo full an Account of
it. This therefore we may beheve, without any
Regard to the modern Cahala^ to have been a Tra-
dition derived from the Schools and Sons of the
Prophets upon fome Pafiage of their Law, or Pro-
phets, which bears a Teftimony, that the lirft Sab-
batical Year at lead fhall bemn before the full Pe-

o

riod, as they ceafed from the Labours of fov/ing
and planting thirty Days preceding, and in fome
Things no Work v/as done beyond the Day of Fen-
iecofte of the fixth Year. The latter Hebrews,
when the Prophets of God were no more among
them, adulterated the antient Interpretation of
their Ritual by new and ftrange Mixtures ^ and to
give a San6lion to their Hay and Stubble^ cafl in
fome of the pure Gold and Silver of the true Pro-
phets, and then pretended it to be all the oral, un-
written Doclrine received from Mofes^ and deliver-
ed from Mouth to Mouth down to their Days. As
then in the Law of Figures the Jews counted the
fixth Day the Evening of the Sabbath, and the
fixth Year the Evening of the Seventh, fo it is
very probable, that this particular was at firft found-
ed on Ibme PafTages of tlie Prophets concealed from
the Chriilians, and now perhaps loil to themfelves.
After Origen and Jcror/ic^ all Traces of Hebrew
Learning perillied.

llie

* Numb. xi. 17, 25, 26; 29,

[126]

The fhortening of one Period St. Paul took from
Ifaiah^ ch. x. 22, 23, which Paffage is obfcurely
tranflated : For in the Prophet it is a finifhing or
an End cut off, that is, fliortened of its Terms
and Limits. Schmidius places certus Numerus, a de-
termined Number, to the Words Confummatio de-
cifa, Killaon Charutz, The * Apoftle underftood
it of a Number cut or fhortened : And after fuch
Audiority this muft be the undoubted Senfe of that
Paffage in the ancient Prophet ; and it is mod pro-
bable, that upon thefe Words once v/ell underftood
the Hebrews to this Day exped the Manifeftation
of the Mejjiah towards the End of xhtftxth Chiliad^
as learned Windet has Ihewn in the State of Bead^
p. 140 and 144. This is \.\iQ fecona Coming m Glory ^
to judge among the -f Nations^ and to rebuke many
People •, it is the Day of the great Slaughter^ and
Sacrifice fpoke of by Ezek. xxxix. 17, and by Hof, i.
II. It is the Battle of the great Bay^ and the Sup-
per of the great God on Flejlo mentioned by St. John
in Pvcv. xvi. 14. — and xlx. 17, 18, 19.

The Hebrew Servant by fulfilling fix Years in
Servitude will not contradid the Expedation of the
Antitype, that the Chriftian, who is the Hebrew or
the Paffer over into the holy Water and Blood and
Fire of the true Ifaac J ejus thrifts out of his own
corrupt Bloods in Bondage to the Elements of this
World, the Barhiefs^ the Light and PFind of this
World ', that this Hebrew of the true Seed of Abra-
ham by his only Son^ fhall go forth into the Sabba*
tical Year of the Holy Land in Heaven^ towards the
Evening of the fixth 2'^ear of the World. Firft,
Becaufe this "Hjpe does not belong ftridly to the
Sabbatical Year, that v/e can be certain of. And
Secondly, becaufe an exprefs Prophecy has declared

tlie

• * Rom. ix. 28. t Ifs. ii. 4.

[ 127 ]

'the cutting fliort of a Number of Time. Hence
the Exode of the Hebrew from Servitude at the
End of fix Years may fbill prefigure the greater Ex-
ode by the free Gift of God, of all his Ifrael of the
Gentiles^ into the everlafting Bleflings and glorious
Liberty of Sons^ in the Country and City above ^ at the
End of a Time pre-determined.

Other Perfons not defcended from Hebrew Pa-
rents, might be retained to the Jubilee^ when as
Maimonides^ the beft Mouth among the Hiftorians
of Ceremonies, informs us, they muft all go out
free.

Such as were bought for Money from other
Nations, were by a * Law to be circumcifed, and
adopted into the Family. This Command would
naturally beget a more humane Confideration of
their State and Condition, which is expofed and
friendlefs, as they became Servants of God, Sub-
jects of his Kingdom, and Partakers of the Cove-
nant begun in Abraham^ though in fome civil Pri-
vileges necelfary for the proper Subordination of
Society, they might be inferior to native Hebrews.

This Adoption began in -X Abraham^ Family, and
run through the Mofaic Oeconomy of the Law,
which was inftituted 430 Years after the Appoint-
ment of Circumcifion, for all Males bought with
Money, This typical Adoption promifed a more
full and open Exhibition of divine Grace to the
Gentiles^ who have fmce received the Adoption of
Sons in the Gift of the true Spirit. Gal. iv. 5. and
who have been bought not with Gold and Silver^
but the true Money of the eternal Abraham^ the
Blood of his dear Son Jfaac, the Price of Redemp-
tion freely given into them. This is indeed a free
Gift of eternal Life through Jefus Chrift our Lord,

who
* E:;od. xii. 44. f Gen. xvil. 12, 13, 23, 27.

[ 128 ]

who fends into his People the incorruptible Seed^ the
very Nature and EJfence of the JVord of Life^ whofe
fpiritual Generation proceedeth out of his hlejfed
Mouthy as he breathed forth the Power of his endlefs
Life, and gave a Part of the Glory^ in the holy Spi-
rit to his Apoflles, as St. John dehvers thefe Myfte-,
ries of the Kingdom in ch. xvii. 22. and ch. xx. 22.
But in what Senfe could the feventh Year, in
which Liberty was given to Hebrew Servants, pre-
figure the 'Meffmh^ as is affirmed by many ? They
do not explain it of any fupernatural Powers of a
new Creation^ in which Chrift is defcending, and
bringing the holy Gifts of his Kingdom into his
People i by the Generation of which fpiritual Glo-
ries the Son is united to them, touches and inha-
bits his Children as his Temple, Tent or Houfe
for his Glory to enter and tabernacle in. Nor do
they ihew how he came in a feventh Year, or any
other feventh Period : For if he was born into our
Fiefh on a Year of Jubilee, as it is generally al-
lowed, this cannot anfwer to a feventh Year ; fo
that the dimilTion of Hebrew Servants into their
own Right of Liberty, could not Ihadow forth a
fuperior Liberty under the Gofpel, in that Way of
fpiritualizing this PalTage of the Law. But if the
Sabbatical Year be received, as a Figure of the
7iew Generation in J ejus Chrift^ who is the heavenly
Adar.i in Spirit^ begetting by his holy Spirit^ the
Virgin Daughter of Zion above^ which myflerious
Work begins and goes on in a gradual Procefs of
heavenly Powers planted into us, who are Flejh^
the V/oman made under the Law^ and its Curfe.
Thefe are the/.v Emanations out of the Deity, from
the Twelve typiiied by the Stones on the Breajl-
Plate near the Heart of the High-Priejl^ whofe hid-
den Birth and Conccpiion by the overjhadoiving of

the

[ 129 1

the Holy Spirit into our Flelh of Death, delivers
the Children of Chriji^ Bone of his Bone^ and Flejh of
his Flejh^ out of the Curfe into the Liberty of
Sons, to follow the Lamb wherever he goes. Thefe
living and burning Spirits within the Flejh of his
People, lead them into the true Land^ where all is
free and open, as the boundlefs Ocean of the di-
vine Nature is, as foon as Death takes down the
old Tent, and Covering of the outward Man, who
in the old Flefh and Blood cannot fee God, and
live ; yet the inner Spirit in the divine Chariot of a
new^ fpiritual Body or 'J!emple^ c^n fee God, 3,ndlive in
his Prefence. What is * born of Flefio^ is Flefh \ and
'U)hat is born of Spirit^ is Spirit : This is tlie un-
changeable Order of heavenly Philofophy from the
Mouth of the Son^ who knows the Laws of all
Generations.

Secondly^ The Sabbatical Year appears to be ^tt
iip as a Meafure of Time, by which the Periods of
the other Sabbaths to the Jubilee are to be com-
puted. In this lail Senfe, Ifaiah finipes the King-
dom of the Meffiah : It foall come to pafs from the
Fulnefs of ojie Moon to its Moon, and from the FiiU
nefs of one Sabbath to its Sabbath^ fhall all Flefh
come to worfloip before me, faith the Lord, Chapi.
Ixvi. 23. The Fulnefs or Sufficiency of the Moons
and Sabbaths, as the Hebrew Word fignifies, coin-
cides in equal Meafures of Time, which will be fully
fhewn in our next Subjed, the Explanation of the
Feajl of Trumpets on the feventh Moon. In this
View, as a Period of Time, the firft general Af-
fembly of the Ifrael of God will come together in the
firft Sabbatical Year, and conftitute that Cliurch of
die Firft-born and Firfi-fruits, which are gathered
and received as a Confecration of the whole Har-
vejl^ in the Fulnefs of Times, Eph. i. 10. The
Reafon of the firft Sabbath's coming; in the Revo-

o

K lution

* Johu iii. 6.

I ^3^ ]

liuion of the Sun of Right ecufnefs, fooner than
might be otherwife expeded, has been given in
other Places, to which we refer.

In this Part of our Subjed, v/e ought not to
emit one Circumflance, relating to the Hebrew
Servant, who in his going forth from Servitude,
received * thirty Shekels of Silver. This Sum was
the Price, at which the MeJJiah was [old^ accord-
ing to the Prophecy of Zechariah : So f they weigh-
ed for my Price thirty Pieces of Stiver : And the Lord
faid unto me^ cafi it into /i?^ Potter, a good-
ly Price, that I was -prized at of them. This was
alio tlie Value of the Servant fain in Exod. xxj.
32. and the Eftimaticn of the Female in Lev. xxvii.
4. Thus the Lord of Glory., who for our
Sake came in the Form of a Slave^ has purchafed
Liberty, univcrfal Redemption at the Price^ for which
3ie was fold by Judas to the Sanhedrin of the two
Tribes of Jiidah and Benjamm., and delivered over
tQxkit Romans., the Gentiles., as their Slave^ to be
hung on a ^ree. Thus he came' into our Flefhy
the Curfe and Strength of the Z^te; •, and v/as va-
lued at a very little more than the half Price of a
Af<^?/i?, that he miglu make in himfelf of J twain
one new Man., fo making Peace : While th-e Gen-
tiles parted among them the H Vefture of his Re-
proach., as born under the Law., and made a Curfe
for us, which is a fure Pledge, that they, even
they his Enemies, Ihall receive from his Love fu-
perior to their Envy or Malice, his Love free and
royal, becoming his Name and Birth as the one
Heir of the Father., the Garments of Glory and
Salvation^ and Immortality., with which he will
cover their Shame and Nakedtiefs. For tlus glo-
rious End did the Father fend the full Image and
Glory of his Faces., to bear our Reproach in this

Egypp,

* Ainfvvorth on Deut. x.xr. 15. f Zech. xi. \z. 13.

t Eph. ii. 15. y Plalm x.\ii, 18.

t ISO

F.gypt^ our falkji JVorld^ and to be circumcifed in
a Body frsfared lor him, that he might circumcife
all Flcflj^ all Nations in himfelfy and cut off from
them the Garment of their fiavifli State, our Flefh,
and cloath them inwardly by the Mediation and
Intervention of his own fpiritual Nature, with Bo-
dies of everlafling Strength and Health, and Beau-
ty : For thefe are the Chariots of God and Horfe-
men of Ifrael, in which the Angelical Sons of his
Regeneration * run and are not weary^ walk and
are not faint J in the Kingdom of unbounded Space
and Light. What Wars doth God wage with the
Children of the curfed Flejh^ with thefe Chariots,
and Horfemen, all Men of War^ a Wall of Fire
round about !

In fuch a Senfe of the Sabbaths mufi: we under-
ftand the Language of the Prophets, where God
calls them ■\ his Signs^ and honourable^ and his De-
light, as they contained the Riches of the beloved
Son, and the 'manifold Wifdoni of God treafured up
in him. W^hen the Jews by their Priefts and Pro-
phets, the Interpreters of their Law, were de-
ceived by them, who, as the J Servant of God
fpeaks, hid their Eyes from his Sabbaths, that is,
would not receive nor teach the Spiritual BlefTings
fignified by the outward Sign, but would lay all
the Weight on a fcrupulous Obfervance of the
ceremonial Part: Then God defpifes their new
Moons and Sabbaths, Ifaiah i. 13. Jerem. vii. 22.

23.

In fuch an exalted Senfe muil we aifo take the
Words of our Lord, fo emphatically fpoken by
him, in that awful Account of Things in Matt.
xxiv. 20. Fray that your Flight may not be in the
Winter, neither on the Sabbath Day. Many un-
derftand it of the natural Winter, when the Ways
K 2 were

* Ifa. xl. 31. t Ifa. Iviii. 13. Ezek. xx. 12. J Ezek.
xxii. 26

T rj2 ]

were incommodious to Travellers ; fome of the Sab-
batical Year, wherein no Fruits were to be found
in the Fields ; others again, of the Sabbatical I)ay\
Journey. But who told them, that there was no
Grain growing in the Seventh Year ? And how
do they learn that the Roads were fo very bad for
a Journey or Flight in the litde Country of Judaea?
And how could a Chriflian concern himfelf about
the Meafure of a Sabbath Day*s Journey, who was
no longer under the Bondage and Yoke of the
Law^ but under the Enlargement and PoflefTion
of the Bleffings and good Things of the Gofpel ?

The Winter^ in the prophetical Style of our
Lord, means the fix Moons of the fpiritual Win-
ter, the State of the fecond Death, of ^t^^ buried
under the hard, dry, and cold Bed of Earth •, for
all their Feilivals were celebrated in the Summer
Moons^ which were the Refurre^ion and Life of out-
ward Nature from the hard Chain of Coldnefs and
dry Companion of the Elemtnt of Earthy which
the * Cabalifts call the Wefiern Region. This is
that dreadful Winter, the f Gates of Brafs., and
Bars of Iron in the great Ahyfs of utter DarknefSy
which will continue fix myilic Moons, whofe Mea-
fure of Days being i8o, compleats 6000 Years
by the Jubilee., and by the Century. During thefe
Bays of Wrath., Fa7nine^ and Mourning., the im-
pure and unclean of every Kind, Age, Nation?
and State, will be banifhed from the Glory and
Prefence of God^ till the Sun of Righteoufnefs fliall
be breakmg through their Darknefs in fix great
Years, and coming nearer to fome of thofe con-
demned Spirits to call them forth into his mar-
"vellous Light., and glorious Houfe of Heaven. The
Sabbath in this Paflage feems aUb to denote the
firil Sabbatical Year, in v/hich Chrift is now com-
ing

* Cabala Denud. Vol. Kp. 675. f I^a. xlv. 2. Pfal,

[ 133 1

jng with Power and great Glory\ and will put to
Flight by the overflowing of Water and Fire from
his great 'Throne^ all thofe, who are not prepared
with their inner Garments^ the Bride^ to meet the
fuller Radiance and Beams of the mighty Bride-
groom, They, who are not in the Wedding-Gar-
ment, from Kings on their Thrones, to Prifoners
in the Dungeons, will be (lain, and caft Soul and
Body into the Fire^ where will be weeping and gnajh-
ing of l^eeih. That none of us may fly on fuch
a Sabbath^ and in fuch a Winter^ we have great
Reafon to pray^ and to pray without ceqfing -, to
watch alio, as the Priefts of the Temple, the
Watchers in God's Houfe did, not watching for God,
as Spencer would infmuate, but watching for his
walking and moving in them^ that we be not found
fleeping, or like the foolifh Virg>ns without Oil in
the Lamps of the new SanBuary^ which our great
High-Pi'ieft is ready to feed with continual Sup-
phes, and to enlighten from Evening to Morning.
This he will do, if we will watch unto Prayer,
and attend the walking and moving of the Ark of
the Lord, and the Glory, and live before him,
with that Fear and Reverence, which the Priefts
and Levites fhewed in their Service of the typical
Temple, and in the facred Courts thereof. Is the
living ^emple^ to which Chriftians are called to be
Priefts and Levites^ lels to be watched and guard-
ed from Sin and Satan, our worft Enemies ?

Laftly, I ftiall obferve, that the Jews in their
fpiritual Divinity, call * Schemittah, the Year of
Releafe, Malchuth the Ktngdomy which the feven
Numbers, Emanations out of the Deity illuminate;
and the Sabbath they denominate the Union or
Marriage of Malchuth with J e s od, the Male.
Though they have darkened and adulterated the
primitive Cabala upon the Law and Prophets,
K 3 intending

* Cabala Denud. Vol. i. p, 703.

f f34 ]

intending perhaps, as their Points at firll were
contrived, to conceal what was yet good from the
Chriftian Ifrael^ yet we may flill perceive Rays of
Truth ftealing or breaking out through tbe thick
Clouds and Darknefs of their Writings •, fo little
can pure Falfehood exift without Ibme Intermix-
ture of Truth.

The Kingdom of God rifes in us by the Reno-
vation of fevcn divine Spirits, which conftitute the
Bride to be united to the Mak\ who bears the
flronger Glories, as the Female in the Phyfics of^
heavenly Powers is a reflected Image, a fecondary
Emanation, and a Veflel to the firft, as Fire out
of Fire, a Light from a Light, Air or Water from
another : the laft is the Female, Likenefs and
Glory of the Firft, a Veflel to contain it, always
adhering to the Caufe or its Head, the Hufband
and Lord ^ more firmly embracing its Root, than
two Plates of poliQied Giafs fcick together, Face to
pace. Tills is the Myfcery of the Female, with
only this Difiererice, that v/hat is a Veflel or a
"SubjedTt to a fuperior Light, may be, and is a
Mdle^ a Head, an Hufl^and to an inferior. This
is found Philofophy of Mofes in the inner Ground
of Things, from the highell to the lowefl: Scale
of the IJnrverfe. The Kingdom of Heaven our
Lord difcovered on Mount "Thahor^ and fliewed his
v/onderful Pov/er over Flelh, to change it into his
glorious Body. ' Thefe Emanations fevenfold purer
irind m.ore penetrating than our Light or Air, are
alv/ays corning forth ouf of his Spiritual Nature,
.by the Holy Spirit^ who * takes of his, and com-
municates die Gifts to his Children : By thefe
•Powers he quickens and re-iilumines the perijhed
Z'ights^ reprelented in the firft Santhiary by itwtn
golden Lamps on one Candieilick, which were a

Figure

J(;hn XV!.

I ^35 J
Figui'e .of the frfl Eve^ the * Wife and Sifter of
Adam^ emaning out of the fame phyfical Powers.
All thefe Lamps leaned a little towards the middle
One, out of whofe Shaft they rofe two by two \
the middle One bent alfo toward the Holy of Ho-
lies, where the Male^ the Hufband, or Head, was
concealed in the Law of Shadows ; intimating in
the Figure, that all the Power, Life, and Nature
of the Bride^ received her Birth, and Strength from
the Head, as Eve was taken out of Adam^ her
Head, wherein ihe was before, or fhe could not
have fprung out of his Efience, or his Bone^ the
Strength of his Powers.

This Myftery of the Gofpel was firft corrupted
by the Gnoftics, who had flole the fpurious Ca-
bala of the Jews and Platonifts, as -f our Jezehel,
the Moravian Prophetsfs^ has done with the fame
Materials, abufing the facred Language to the
moft carnal and abominable Senfe, as fome im-
pious Wits have done by the Song of Songs. This
Myilery will however foon break forth into full
Light, when the J Bride^ who is withdrawn^ fhall
appear in the firfl Sabbatical Year jufl at Hand :
When the Temple, the Houfe of Glory^ built out
of the Bone of Jefiis Chrift near his Heart, that is,
of his real Nature, in the Glories of the two holy
Places^ his t\vofold pcrfedl Nature, fhall appear
drelTed in the rich Garments of her Lord, the
covering Head : While the Mockers at thefe My-
fleries, (who know the Nature and Works of God
(b well, though they have not feen them) fliall be
aflonifned at the Beauty and Glory of the LamFs
Wife J and they fhall be burned in their Flejh.^ their
Shame and Nakednefs^ whofe Lufls they fulfilled,
inflead of crucifying and flaying them by the
Sword of the Spirit^ and gloried like brute Beafls,

K 4 ip

* Cudworth gn the Union of the Church and Chrift, p. 1 2.
tRcv\ ii. 20. t zEfdr. vii. 26.

[ 136 j

in their Shame and Filthinefs. The Jews give the
Name of Col to one Property of God, and Bath^
a Daughter, Callah^ a Spoufe flowing forth from
him, as CiidwQril\ p. ii. cites Nachmunides : Thefe
appear what St. John calls tlie JVcrd and Holy Spirit
of the Father.

Blefled are they, who are eating the fpiritual
Flefli, and drinking the heavenly Blood of Jefus
Chriil, wherein is Life and Ato7iemcnt : BlefTed are
they, who do through Faith in the Myftery re-
ceive the holy Nature of their Mediator into the
inner Sprit to atone or cover them with a new
Glory, as. the Mouth of the outer Man receives
F'ood, and Light and Wind, for the Body of Flefh,
from the earthy Principles. The Altars of Hea-
venly Fire are in every Chriftian, the 'Temple of
God and his Glory, and the divine Subilance of
Jefus Chrifl is feeding thofe Fires of his own kind-
ling, as the typical Lamb gave Blood and Flejh to
nouriili the p:rpetual Fire under the Law : For no
Mediums, but his own glorilied Nature in the
Water and Blood of his wonderful Fcecundity can
bear the Pov/er of the Fires of Heaven^ which burn
before the Thro7ie in Strength, and Majefty, and
which never confume the Children, v/ho are glori-
fying Jehovah in the midfl * of Fires ^ thofe of
the Holy Place, and Holy of Holies, (Atiri-m and
'Taiimim) doubled and married one to another for-
ever in Jefis Cbrift, the firftborn of Aleira, the only
Son Ijaac of his Father, the Firftling of his Ah
mighiV Strength, God of God, to whom be Glory
and Dominion in all Ages. Amen.

I have now finiflied the Explanation of the fe-
venrh Year, and give it to the Catholic Church,
and to thoie among them, w^ho liave their UnElicn
to cad their Light upon this Subjed by their Gifts

tf
* Ifa. x.\iv. 15.

t 137 ]
of higher Prophecying^ a deeper Knowledge in the
Myfteries of the Kingdom of Heaven,

The Sum of what has been advanced, may be
drawn into this triple View: ift. That the fevenrh
Year is a Figure of the new Creation in Jefus Chrill,
in everyOne of his Seed^ Houfe and Lineage •, through
whom we are born Spirit of his Holy Spirit by in-
ward Procefs, and a gradual Generation of moil
heavenly Powers, refembling the firft Creation of
Adani^ when he was a Son of the T)eily placed on
the l!hrone in the Eaft. Thefe holy Emanations
flowing into our fallen Birth^ can only tranflate ua
into the glorious Liberty of Sons of God, when
Death removes * the Tabernacle of this earthly
Houfe under Curfe^ the Frapuce^ the Skins of this
fiejloly Building to be •\ cut oif, and call away. The
great Angel of the Covenant and of the Faces of
God^ mult mingle his fpiritual EfTence with our
perifhed Nature, and carry his own through a Life
hid with him in God ; or we cannot be Children of
the Kingdom by a Birth from on high, which is as
true a Birth and Life of the Spirit of our Lord m
an hidden Way, into the Centre or inmoil Part of
our EfTence, as a Birth of a Soul into Union with
Water and Blood of the flelhly Body is real in the
outward World, and in that Generation, which is
the Seed of the adulterous Woman^ accurfed and to
be abolifhed by Jefus Chrift, heavenly Adam and
Eve^ who begets Spirit by the Breath of his holy
Lips, the Way of an angelical Generation out of
the Mouth of God.

2dly, This Ytdx fanBified, fet apart to God, ap-
pears a Meafure of 'Time, when the open Mani-
feitation of the new Creation, the new Heavens and
new Ea-nh, coupled or married together, fliall ap-
pear : For Jefus Chrifi muft bring his Throne and
Glory in all the Sons and Daughters of his wonder-
ful

* I Pet. ii. 13, 14. t Mai. ii. 12,

[ I3S 1

fid Generation^ into an outward and vifible Exiiibr-*
tion in a ^ime predejlinated.

Q^dly^ It appears to have been Inftituted to meafure
the Time of all the feven Sabbatical Years, before
\}\t High-Fr left vazAt higher xhzn tht Heavens^ (who
bears the Jifiy Letters of the twelve Tribes fhewn by
* Maimonides^ on the true Breajl-plate^ near his
Heart, his Love,) fhall have brought them to Life
and Glory. For through fo many D^jyjand Tears in
the antient myftic Senfe, muft the Sun of Righte-
cufnefs move in his vafle Circle of i coo Jubilees or
50,000 Years, before all the feventy Souls from
JacoFs Loins fhall be brought out of the Houfe
and Land of Bondage, out of great Tribulation^
and the horrible Wildernefs of the fecond Death, Ham
the Servant of Servants^ who is Satan or Dan^ will
be punifhed with a double Servitude, as he is a
Gentile far off. The 1 000 Years of St. John by
Centuries make an 100,000 Years, which were ty-
pified by Noah's, Ark one hundred Years in build-
ing the three Stories, where Ham^ the Son of the
double Curfe f goes in with his two Brothers, Sem
and Japhet,

The Reafon of expe6ling the Manifeflation of
the Son in the Glory, (whole Throne, according to
his holy Prophet David, in Pfalm xlv. 6. is to en-
dure forever) appears well founded both from the
Law and the Gofpel-, and I am firmly perfuaded,
will be within a few Years, according to my Judg-
ment between this Time and the Years 1763,. or
1764. Before which Period, as Daniel in xii. i,
prophefies, there fhall be a Time of Trouble, fuch as
never was Jince there was a Nation, even to that
Time : and at that Time, thy People fhall be deliver edy
every one, that fhall be found zvritten in the Book. The
Chriftian Writers will not furely endeavour to har-
den

* Ainfworth on E.xod, xxviii. ic. f Gen. vii. 13. 14,.

Rev. xiy. 6,

1 ^39 1

3en the Jews in their Obftinacy, by afcribing the
CharaBer of thy Peopky to them, who are not the
People of Gcd^ as he foretold by his Servant Hofea
i. 9, lo. Call his Name Lo-amm'i^ fo7' ye arenot 7nyPeo-
fle^ and I will not be your God: and again, in Chap. ii.
23. I will fay to them, which were not my People, thou
art my People, and they Jhallfay thou, 'Thou art my God:
And by Zechar. ii. 15. many Nations /hall be joined
unto the I^ord in that Bay, 2J\dft}all be my People.

Daniel fpeaks as Ifaiah and Ezekicl, like a Pro-
phet of the Gofpel, wherein the Gentiles were to be
the Peoples, out of whom God would choofe his
Segullah. Nor can this Paflage be applied to the
Deftru6tion of Jerufalem, or any pail Vifitation, be-
caufe the People of God, confidered either as Jevt}
or Gentile, are not yet delivered. But let the He-
brews be afTured of this, that if they are to be
called in this firft Week or Sabbath of Tears, they
will, as the Prophecies witnefs, be brought low
and afili(5ted', they will be driven through the
Kingdoms of the Earth, and be in great Mifery
and Difhrefs, as in Egypt, before the Time of their
Reftoration. They will not lift up their Heads as
they do now, and flourifh, grow rich, and live in
Plenty, Safety and Splendor, as the Subjects of a
Kingdom do. Their Time oi fever e Tribulation mult
be juft at the Door, when they * will be an AftO"
nifJjment, a By -word and a Reproach among all Nations:
They will have a trembling Heart, and failing of Eyes,
and Sorrow of Mind. Their Life fhall hang in Doubt
before them-, they fhall fear Day and Night, andfljall
have no more Affurance of their Lives.

They are now by their happy Situation among
many reformed Kingdoms, hardened by their Prof-
perity againil the Doctrine of a crucified Meffiah, as
much as the Chriflians in this Age of Noah, are
againil a Life crucified to the World, by which

they
* Deut. xxviii. 37, 6^, 66 »

[ 140 3

they ought to be daily dying with Chrift ; and
as the Sheep of his Slaughter for the Sword of his
hlejfed Spirit^ to be flaying^ aPxd bearing the Re-
proach and Shame of an humble Life^ mean in the
Eyes of the Edomites^ and Moahites^ Egyptians and
Babylonians. This Chriilians ought to do, and true
ones are crucified unto the World, and the World
unto them. If then the Jews, who bear the Sign
of Circumcifion, a Mark of their fallen Nature^
and a LeiTon of: mortifying the Me?nbers of their
earthly Birth : If the Remains of the two "Tribes are
to make a Part in the Lot of the Lord (who has
Mercy upon whor/i he will have Mercy) in this Gnolam^
or Age ; then their Miferies will be fharp as a Wo-
man in "Travel^ as well as the Miferies of the Na^
tions v/ill be great : \Vars, Famines, Peflilence and
Earthquakes, will be the four fore Judgments of
God on this adulterous Generation^ before the *
Lord fhall judge a?nong the Nations^ and rebuke many
People: Before they beat their Swords into Plough-
Shares^ and their Spears into Pruning-Hooks -, when
Nation ffoall not lift up Sword againft Nation^ neither
fijall they learn War any more. May God the Fa-
ther of our Lord Jefus Chrijl^ haften the Kingdom of
his beloved Son : And may every one of his Chil-
dren, who have the j Spirit, the Mother of the
Bride^ the Daughter^ fay Amen, Come Lord Jefus^
eome quickly^ Amen.

* Ifa. ii, 4. f Rev

xxii. r

Errata.
Page 12. line 22. read, be' net confidercd. P. 19. 1
read, and the other Glories. P. z^. 1. 22. read, Zwicrc
P. 43. 1. 10. Yt^A, Morality. P. 57. 1. 20. read, 'Taui
P. 73. 1. 4. read, to almcjl all.

F I N I S.

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