and condemnation against all flesh, the enmity againft God, being the work of felf-will in rebellious heads' of nations. Now what was judged according to men in the flesh, was to live according to God, his merciful judgment, in the fpirit, as these scriptures testify. 1 Pet. iv. 6. John vi. 63. 1 Cor. v. 5. 1 Tim. i. 20. Pfal. cvii. v. 10-14. Job ii. 6. Pfal. lxxxiii. 16-17. He will bring from the depths of the fea, all that is loft and perifhed from the firft order and beauty, in the deeps visible and invisible: to which the apoftle speaks, the fea thall give up all the dead in it, which words regard matter, called the Land and fhadow of death, for furely fpirits or fouls are not drowned and held captive: in chains of water. Befides this work, the treafures of the firft fea as chryftal, of fiery, luminous matter, must be all redeemed from the bondage of hard, dark, cold and heavy ftate they are now imprisoned with, into the liberty of the GLORY of the fons of God; that is, into that purity, fplendor and penetrability to the light of life, in which God created: in this reftitution of all things, the kingdoms, even to 144000 folar thrones, fhall ftand faft and never fall, being governed by one fon, to whom their wills are totally fubjected, as he himfelf is to his head; fo that felf-will, the cause of felfdeftruction in both heads, Lucifer and Adam, the two eminent tranfgreffors, being deftroyed and extinct, everlasting righteoufnefs and peace is efta

blished by him, who hung on the cross to make interceffion for them, as Ifaiah describes the blessed end of his precious fufferings in c. 53. V. 11, 12. But how to find this effufion of blood, and those dogs whofe tongues are to be red by licking it up, appears difficult, and represents a hard image of divine vengeance. So do a thousand paffages in the dark fayings of the law, and the prophets, which the gospel has covered with a mantle of light, peace and love. Firft, dogs are fo unclean by the law, that no redemption was taken for their firft-born, which was permitted to other unclean animals, even to the ass, the most despised, stupid and stubborn of the bestial creation. 2dly, the most abandoned part of mankind have, in all languages, been ftigmatized as dogs; Kunops, or dog's-face characterizes the highest degree of impudence and profligacy. 3dly, They are shut out from the new Jerufalem. 4thly, They are the figures of the bittereft enemies to the Meffiah in Pfal. xxii. 16. How fhall these creatures make a part in the train of the Lord in the magnificent display of judgments and mercies? In no way, but as one finner may be made a temporary scourge to other offenders: and when this law of retaliation, the proper judicial law of Mofes, the figure of divine anger, rod and chastisement according to evil done, and not repented of, and repaired by reftitution fuited to the cafe; when this judgment

is finished, the finner of the worst character in the dog may perfecute and afflict his better brother, to exalt his love and patience, and render him worthy of a nobler reward and crown, as we find this great end fulfilled in Efau toward Jacob; in Ishmael toward Jaac, and in ten brethren toward Jofeph in which examples are found two fathers of Ifrael, and one fon perfecuted, and exalted to give pardon and bleffings to their enemies, melted down at their feet by coals of fire, the ftrength and arm of love, and of good for evil. This reciprocal interchange of divine juftice has been executing, as the kings of Babylon and Affyria were made fcourges to the disobedient Ifraelites, yet they themselves escaped not a just recompenfe for their own fins and tranfgreffions. This method of divine chastisement is fhewn in Saul perfecuting his believing brethren, the first Jewish converts, and crowning fome with martyrdom as Stephen and others: then may the fire and light from heaven fall upon him, and the raging Saul, figure of a higher Saul, (who first brought death into the works of God,) fhall change his name or nature, and become Paul the meek, yet fteady and zealous fufferer, confeffor and martyr for the brother, whom he perfecuted in his feed, because all enemies, the old and high, as well as the later and lower in this world, must be subjected unto their fathers, and their brother Jofeph of the fpirit, whom they grieved,

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grieved, and fhot: whom the archers hated: yet his bow remained in strength, and the arms of his hands were frengthened: from the hands of the Strong one of Jacob; from hence the fhepherd, (feeder,) the tone of Ifrael. By the God of thy father who fhall help thee; and by the almighty who fhall blefs thee, with the bleffings of heaven from above; the bleffings of the deep that lieth under; the bleffings of the breafts, and of the womb. The bleffings of thy father prevail above the bleffings of my progenitors, unto the utmost bound of the everlafling hills. They fhall be on the head of JOSEPH; even on the crown of the head of him * Separated, or the Nazarite among his brethren. Schmidius

* It seems evident, that this extraordinary dignity and privi lege to Jofeph of having two tribes of his own loins among the twelve, point him out as the beloved son of Jacob: and that the fufferings of the fpiritual Jofeph were to be known and felt in the form of a flave, as the firft was fold into that ftate. It is faid, God fent the man: (I) the iron entered his foul, Nephesh, or the outer man, for beyond the garment of the flave, flesh of death, this Nazarite could not fuffer. Hence in Ifaiah, he poured forth bis foul unto death, that is, the life of the blood of the animal man, which fin brought forth, The word Nezir expreffing Nazarite, forms Nezer a crown, as the kingdom or head ship over others was denoted by a crown for kings, and for high-priests. And as Jofeph wore a coat of many colours, or of varieties as fome translate paffim; fo was this first born of Rachel, the beloved wife, (fignifying in her name sheep, the meekeft creature, yet most pleasing to God,) diftinguished from the other children: and under the typi

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dius tranflates Schaddaj, the almighty, the thunderer; and in this sense, it must relate to the fecret place of thunder, and to the feven thunders of John, which could time be fpared here, may be fhewn to fignify feven refurrections, which will explain the apostle, of every man being made alive in Chrift, in his own order, or appointed fiation. 1 Cor. xv. 22, 23. To return. We muft find the blood to be shed in the vengeance upon Jezebel, which is flesh for dogs and for the dunghill, as Elias, the anger of God, threatens. 2 Kings ix. 38. And it is repeated again by all the prophets, and by Zephan. i. 17. I will pour out their blood as duft, and their flesh, (the child of this blood) as dung. The prophet looks to the altar of the fire-judgment, where the blood of the fin and trefpafs-offerings was poured out at the foot of that altar, and the flesh devoured in the fire by the lamb, and feen no more as flesh of fin and corruption. But the priests and minifters have forgot the law and the prophets, and have darkened the eyes of the people, as well as their own, Now our blood by the law is unclean, and rejected from the temple, till cut off in the figure of circumcifion, but the blood and fire of the lamb fanctified

cal priesthood, none but the high-priest could wear the robe of blue, purple, and scarlet, because he was the head or king over the priests: this marks out the Mefiah in Jofeph in the days of flesh. It would fill a volume to develope all his bleffings.

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the