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 ^^'/'/), 
 
 PRINCETON, N. J. 
 
 fJtr, 
 
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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. 
 
XXXXXXXKXXXXXKXXXX'XXXXXXXXXXX 
 X __ ■ X 
 
 § ©® f^'^ ^ ^^ 1 F*"^ ®® 5 
 
 X ®© 5t«.*jH( ^ ^¥ :^ ^*ji ©^ <> 
 
 S--' ^ - -> ^ \;. 
 
 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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 i