tions and inventions." I affirm, that the one noble and elevated fenfe of the new teftament, can only be drawn forth from the altars of the temple, compared with the descent of the holy Spirit at Pentecofte: and which the wife Jews understood in an evangelical sense, though they were overwhelmed with the preachers of the letter, the talmud of the day, as different from the dignity and beauty of the former, as the works of Henry More, and Robert Gell are from Benjamin Keach, and John Bunyan. In another fenfe, when the word for pledge, or furety, or a bond's man for the debt of another, is derived from the root gnarab, it points out him to us, who was the pledge and earneft, gnarubbah and gnarbon, for the debt of death, and other tranfgreffions, which are styled debts to divine juftice. Now Jews and Gentiles equally knew, that fome high spirit was to take upon himself the fins and tranfgreffions of two great malefactors, who are the two first thieves and robbers of their father's goods, by felf-will, felf-exaltation, and self-appropriation: these are Lucifer and Adam, who, in the perfons of the two thieves, were hung on the bleffed cross or tree of the mediator or reconciler of the breach and rupture made by them and for a reward of that exalted goodnefs in dying for them, he had a name given him above all names, that of being lifted up to draw alt men to him, and blefs them with his overflowing

mercy

mercy and love, and the riches of his kingdom
Phil. ii. 10. Heb. i. 4. John xii. 32. 1 John ii. 1, 2,
And this is fixed in the council of the most high
God, to be brought to manifeftation in the fulness
of times fore-ordained for this moft glorious work
of redeeming the greatest finners, confequently
the most wretched children of all loft fons of God.
Eph. i. 10. He was made the goat loaded with
the fins of the people, Levit, xvi. 9, 22. not on
the tenth day of the feventh month, but on the four-
teenth day of the firft month, Abib.
In this my-
ftery, he was killed in the flesh of fin, that the
blood of the everlafting covenant, (which is the fame
as the everlasting gofpel) might appear, which had
been fhewn in figure upon the altar of everlasting
fre for fifteen centuries, night and day; and that
it might flow upon the heads of the enemies, repre
fented by the pear of the foldier that pierced his
bleffed fide, to let the water of life and blood of
clothing fall down on him, even him who pierced
him, the Jew and Gentile, who muft both be
washed in this fountain opened for fin, and for un-
cleanness. Zech. xiii. 1. when our divine Jacob el-
caped out of Laban's fervitude, and out of Egypt,
the world of compacted matter, on the evening of
the fixth day, he carried all his fpiritual generati-
ons of twelve fons and feventy fouls into paradife, or
the garden. And when he appeared, not as the
goat, or in Efau's rough hairy garment, but as the
heavenly

heavenly Jacob defcended as the fmooth, chalak, and perfect man, Tam, at Pentecofte; he took away the garments of fin, from the fons of regeneration, and put on the fmooth, fine white rayment in fire, blood and vapor of fmoke, white as the wool of the Ancient of Days, which fignifies matter in its greatest purity and fpiritual liberty; for then they became as to body, ifheh, a bride, a facrifice fanctified by fire, and under the cloud, the cæleftial Chuppah, married to the bridegroom, as the figure of this union was fhewn every day by the fire, blood and vapor of smoke at the altar, where the offerings for fins, and for uncleanness, were put into that fire, where the lamb fat as the judge and feeder too, ravening as a lion for the prey of devouring fins and trefpaffes at his throne, and then covering them with the fire, when he had brought the judgment unto victory in his own flame, and wall of fire round about. The whole truth to this altar, and its myfterious ministration, was opened and proclaimed at the feaft of Penteofte engrafting Jews and Gentiles out of all nations

* The name Ariel given to that altar was, that it fhewed the Lord's jealoufy and vengeance against the fin and trefpafs-offerings, confuming them, and reducing them to afhes under his feet. And in the fame view, the mystic character of Benjamin is, that he fhall raven as a wolf in a good fenfe, as this altar stood in the tribe of this fon of Jacob.

*

into the privileges of that feftival for all tongues and peoples: while at paffover, the twelve fathers in the month Abib, were from the Jews only: which council of God I have fhewn more at large, in the mysteries of the first born and firft fruits, In a further sense, where the derivative word imports fweetness, gnareb, because as Bythner remarks on this verse, a mixture of taftes becomes sweet and pleasant, and not as Parkhurft thinks, by the easy commixtion of homogenious principles, but contrary ones; for all things are double one against another: and he hath made nothing imperfect, that is, without its oppofite. Eccl. xlii. 24. The divifion or divorce of any of these contraries is confufion and death, and would make the fame defolation in any fyftem, as the breaking away of a wheel from the Cherubim, or removing one phyfical principle from the macrocofm, or great whole of our world, the TOPAN; or from the microcofm of our bodies, even now, concentring in it the heavens and the earth, that is, the active and paffive

This order of phyfical causes is beautifully illustrated by Telefius de principis rerum naturalium; and by Fludd in his mofaic philofophy, who understood facred phyfics far beyond Gaffendi his opponent. The whole Manichaan system was built on an imperfect view of the two principles of darkness and light, divided in Lucifer's fall. The traces of this early doctrine may be seen in that most elegant writer, Abbé Batteux's Hiftoire des premiéres causes, in the chapters on the Egyptian and Perfian philosophy.

elements,

elements, the fervants and types of God in nature. When our bleffed Lord drank the vinegar and gall, the acid and bitter in his laft cup; he fwallowed into himself, the reconciler of things separated in Lucifer, and in Adam: he brought sweetnefs and harmony, from uniting these two fountains or principles; from which all matter, or configuration become visible, and infinitely varied through all forms of things and bodies.

When efpoufals, or gifts by way of earnest and pledge of future nuptials, are fent by the man, which are called tagnarubboth, the gospel brings to light the great fenfe of this ancient custom-we have, faith Paul, the carneft of the spirit in our hearts, called again the holy Spirit of promife, which is the earneft of our inheritance. 2 Cor. i. 22. Eph. i. 14. and that is, as John explains it more openly: the fpirit and the bride fay, come, meaning to the heavenly bridegroom; in union with whom two make one flesh, or one body and spirit with the Lord. Rev. xxii. 17. Eph. iv. 4, 5, 32. This earneft is the lightning from the throne; the internal kisses, and tranfient rays of the invifible fun, of which exquisite prelibations and preludes of future joys, Bernard fays, rara hora, brevis mora. Many fuller proofs of the experiences and taftes of divine love, vouchfafed to awaken the defire and ardor of our fpirits, may be feen, as acknowledged by Jews and Chriftians, in that excellent tract of

Cudworth