for Sin, in flaying the Sacrifices, called Sin and Trefpafs-offerings, while there were no typical Actions or Appearances, but of Life and Liberty in the holy Place, in which the Lamps were always burning, and the Clouds of fweet Incense going up before the LORD. On this Account no (k) BurntOffering, or Meat and Drink-Offering were permitted to be brought to the inner Altar in the first Sanctuary. As touching this Truth, that the Temple of God is now raifing up in those who have Ears to hear, and Hearts to know the Words of our Lord; (1) "Verily, verily I fay unto "you, that the Hour is come, and now is,

4

that the Dead fhall bear the Voice of "the Son of God; and they that bear

hall live." But there is no paffing from Death unto Life, but by an immortal Body ; and therefore this Place does not fignify a moral Refurrection of Mind and Spirit only, but a natural one in the fpiritual Garment, or inner Body; of which they have the Firft-fruits, and the Earneft in this World. In the fame Senfe, the Words of another

(k) Exod. xxx. 9. (1) John v. 21, 25, 28.

another Apostle and Prophet are to be understood : "And (m) ye also as living "Stones, are built up a fpiritual House, an holy Priesthood, to offer Spiritual Sacri

66

fices, acceptable to God, through Jefus "Chrift." Is not our fpiritual House, our Spiritual Body? and was not the Temple confeffed by all a Figure of Chrift, as to his Body of Glory, and no Image of moral Virtues and Graces, but of natural Perfection in what is called bis Form, as Son of God? Now no Man can have any Knowledge, Foretafte or Earneft of the Powers of the World to come, but by Means of a spiritual Body; as he can only fee the Light, tafte the Fruits, smell the Odours, hear the Sounds, and feel the Things of this World by the Means of a Body, compofed of the fame Elements and Principles with the World itself. This is a Truth through all Creations, even to the Faces of God; and it was figured under the Law by the fine white Linen Garments of the Priefts, and is confirmed by Christ who fitteth at the Right-hand of

(m) I Pet. ii. 5,

the

the Majesty on high, clothed in a Body of Glory, whatever that be.

Secondly, in the Matter, (of which the Incense was made,) confifting of the sweeteft Spices and Gums of this World, we have only two Figures and Shadows of the Gofpel-Difpenfation, namely, that of a Cloud rifing and expanding itself from this Mixture, and always prefent before the Lord God of Ifrael, as a Savour of Reft or Delight. The two Antitypes, or correfponding Truths of the Gofpel, are Chrift in his Glory, in his white Cloud, the real Odours of whofe Garments or Body of Light, are far beyond all the Virtues and Powers of this Kind below: yet Odours in this World approach near the Borders of Spiritual Liberty in Matter, unchained and fet free from the Bonds of Hardness and Denfity, and are a wonderful Remains of paradifical Powers, though covered over, and mixed with corruptible Elements.---Secondly, they reprefent Chrift quickening new Bodies, and Houfes of Glory, or Clouds of Heaven in his People, which

is

is a (n) Savour

of Life unto Life; be

cause, when they obtain the white Cloud,

(n) II Cor. ii. 16.

*

and

+ As the Apostle fpeaks of a Savour of Life unto Life, fo he mentions too a change from Glory to Glory into the fame Image with Chrift; which Expreffion fignifies putting on another Cloud, Garment, House or Body; for thefe different Names intend the fame thing. And for this End, the High-Priest was in the Figure clothed with many Garments, having the Keys of the Heavens, (the fecond and third Heavens of the Apoftle from the Hebrew Theology,) or in other Words, having Power to create Bodies or Garments for the two most glorious Worlds of the Prefence of JEHOVAH. The other Priefts had only the fine Linen, or white Garment. The Garments and other Ornaments of the High-Priest are most abfurdly explained by many, as Figures of moral Perfections and Virtues, when they fignify physical Glory, as to fpiritual Body. The Cabalifts make frequent mention of Garments for the higher and lower Paradife, meaning the two Heavens prefigured by the two holy Places of the Temple. The Apoftle fpeaks of one Star differing from another Star in Glory, that is, in Light and Brightnefs; and he makes the fame Difference in the Bodies of the Saints in the Refurrection. In this Paffage he confirms the Sentiment of the spiritual Writers among the ancient Jews, who never learned this Diftinction

* II Cor. ii. 16. + II Cor. iii. 18.

XV. 41.

from

I Cor.

and buy the (o) white Raiment from Christ, they stand in the spiritual Sanctum, or first

(0) Rev. iii. 4, 5.-iv. 4.-vii. 9, 13.

boly

from the Chriftian Church, and who constantly maintain, that the different Orders of Angels are diftinguished by the Purity of their Garments. By this laft Word, Body is intended, which is a Garment, House and Covering for our Spirits; though it be now unclean from the Birth, difowned by God as unfit for his Temple, till cut away and abolished, as the Figure in Circumcifion taught it is our Nakedness and our Shame, as it was Adam's before, when he loft his Garment of Glory, his pure Water and Blood, his Pillar and Cloud of Fire, in which he was a Son of God, in the Image and Temple of his Creator. The Cabalifts, who are the only Writers among the Jews, who fearch for the myftical Sense of the Letter, in the Types and Figures of the Law; thefe Men have preferved the chief and leading Truths of Revelation; though they, or their Succeffors fince their Infidelity towards Chrift, have invented many extravagant Notions; or perhaps these have been engrafted from the Malice and Envy of later Jews against the Chriftians, to darken and conceal their Agreement with the Gospel-Difpenfation. They, however, are only introduced as collateral Evidence to the facred Writ. That Adam had † a luminous Body, Veftment or Garment, is affirmed in the Targum of Jonathan Ben Uzziel, upon Gen. iii. 7. "And the Eyes of them both were opened, and they << knew

+ Fleming's Chriftology, Vol. II. 247.