himself in the likeness of the flesh of fin. Rom. viii. 3. And having in it by the grace of God tafted death for every man, and abolished it by his refurrection, as the fon declared in power, he gave the white linen, the justification of faints, in the gift of the holy fpirit, or the Schechinah returning to our nature at Pentecofte, which was the vifible baptifm of fire, and the pouring out of the fpirit, which ac cording to Joel, muft, in the end, baptize, fanctify and confecrate all flesh, and make it pure by a fiery trial, or touchftone, Bafanos, which refines gold and filver from drofs and impure mixtures. 2dly, by abfolving the widow from the lofs fhe fuftained in Adam's broken image, by whose fin divifion and divorce by death came to be her lot: now the clothing of the glory was the wedding garment of the divine head, Chrift, given by him for in the Lord, as the mystery is, the man is not without the woman, nor the woman without the

;

Lord Barrington in his Mifcell. Sac. has wrote upon the Schechinah, and proved it to be the glory the apoftle fpeaks of in Rom. iii. 23. of which we were deprived by Adam's fin; and with which garments, white ftone, inwardly generated, the faithful are re-invefted by the fecond Adam. This makes the gofpel uniform with the testimony of the law, and fhews the cause and effect fuited to each other, in the blood, and fire, and vapor at Pentecofte, which the altar exhibited every day in the figures. All things above are as the things below, fay the ancient Jews: and the defcent of the boly Spirit in the truth to the first altar, proves their doctrine good.

man.

man. 1 Cor. xi: 7-12: This chapter is wrote after the deeper fense of the Cabbala delivered by Mofes and the prophets; and all that can be written on it without a portion of that knowledge, will only darken the dark fayings yet more, than at present. Laftly, this judge avenged the injury brought upon all flesh by Satan's temptation, through whose envy death came into the world; Wifdem. ii. 24. when Chrift through death destroyed him that had the power of it, even the devil: Heb. ii. 14, 15. And this great event had two manifestations; firft, by his bursting the bands of death, and rifing as the firft-begotten, or firstborn openly declared fuch to the world; and then, by demonftrating the powers of his heavenly kingdom and priesthood, by fending the holy spirit to clothe man's nakedness with the glory, and make him fee, feel and know what the truths to the fhadows of the law were by real prefence, and peace, joy and righteoufnefs revealed in the inner man. What the Lord has done in the firft-fruits, is for the whole lump and harvest, according to the law, and its feftivals fulfilled and fulfilling in him, the propitiation for the fins of the whole world. 1 John ii. 2.

Verfe 7. God caufeth the folitary ones to inhabit a family: he bringeth forth those who are bound with chains: but the rebellious dwell in a dry place.

To apply these folitary ones to men who have no children, or to any temporal bleffings, is degrading

and

and finking the dignity and permanency of the Meffiah's gifts, to the childhood and minority of the old letter. The bleffings of a family, in the grand sense of the prophets, refers to that privilege promised in Ifa. lvi. 4, 5. I will give unto my Eunuchs who keep my fabbaths and chuse the things that please me, and take hold of my covenant: unto them will I give in my house, and within my walls, a place and a name better than of fons and of daughters: I will give them an everlafting name that shall not be cut off. Thefe are those characters our Lord mentions in Mat. xix. 12. there are fome Eunuchs who have made themfelves Eunuchs for the kingdom of the heavens. He that receive it, let him receive it. Wifd. iii. 14. This kind of Nazarite must be fpiritually understood of fuch, who have forfaken all things for Chrift; and who are to have a peculiar reward for this voluntary, and great inftance of felf-denial. But, if we interpret it ftrictly, we muft exclude all the patriarchs, and all the eminent fervants of God under the law, from any share in this extraordinary prerogative; which, it is prefumed, no Papist will venture to do, though I will affert, that it is a council of perfection; but which no one must attempt but by a particular drawing of the father, unless they will prefume to tempt providence, and caft a fnare upon themfelves, which the apoftle would not do; 1 Cor. vii. 35, 37. as his master had before put H

the

the bounds. But as none envy more, than Eunuchs the pleasures providence has connected with the nuptial union; fo no men more than

*

Popish

priests and confeffors load the confeffions of married perfons with fuch curious queftions, as if they wished to enjoy by imagination what their affected fanctity pretends to defpife in the honourable and ufeful channel of nature. The bleffing intended for these only ones, (Fechidim) is, that they fhall be part of the virgin-company, and become Aboth, fathers of families in the fpiritual generation; that is, they shall communicate fpiritual forms, in the early christian church called Spermatikoi logoi, feminal words or powers, according to the apostle's philofophy, every feed has its own body. Now, as part of the firft-born, they will have a name better than fons and daughters, as they will generate from their loins of fire, myftically the fame breath their head breathed on his twelve, in conformity to that common expreffion among the Jews: bleffed is he that is born out of the mouth of God; referring to the restoration of the breath of lives Adam firft received; and which must be given again in the

* Their books of cafuistry are full of enfnaring, and lewd queftions. And for a master-piece, (for it never can be excelled,) let Suarez de matrimonio be read by the pure and chafte father Themas O'Brien M'Mahon, and his comment on it would oblige the world.

Meffiah,

Meffiah, as it was more fully breathed in the mighty rufhing wind at Pentecofte. This is the birth from above, fpirit begotten by fpirit. John iii. 3-8. And as elders, they must impart their image to their poor brethren, and exalt them to their own kingdom and glory. They are part of the kings of the peoples promised to Sarah, Gen. xvii. 16. and they must build their houses of their redeemed brethren, who will be their real children bleffed under their white thrones, and in the measure of their dominion of the fea of chryftal mingled with fire. The 120 brethren at Pentecofte filled up the twelve decads for the twelve heads at paffover: they were adopted, and became all together the antitypes to 120 princes, Daniel, the judgment of God in Jefus Christ, set over the kingdom of Babylon in chap. vi. 1. And they answer again to the 120 priefts, founding with trumpets to make one found in praising and thanking the Lord, for he is good, his mercy is for ever. 2 Chron. v. 13. and in the third sense, they stand as the trumpeters of 1 20 jubiles, or 6000 years, when the cloud of glory will fill the whole earth, as it filled the houfe of the Lord, and the priests could not minifter because of the cloud, fpiritually meaning, that all peoples will then know the Lord by the gift of the glory, and in the last place, they represent the age of Mofes, wrath against flesh; for at this time, flesh will become fpirit, as at Pentecofte, and by the fame univerfal baptifm. He bringe h

H 2

forth