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God of Israel in his Temple. The linen Raiment called Middo, covered the Priest from Head to Foot, and was a Figure of the Body of Light, in which alone can any one be a Priest after the Pattern and Image of Cbrift, and his Priesthood before the most bigh God. The Breeches to cover his Flesh, is a way of expressing, thắt what is called our (c) Nakedness and Shame, (respecting our Bodies born out of Paradise, and our present Generation, which is so like to the Beast of the Field,) shall be again clothed with the true white Raiment and fine 'Linen of the Gospel, that is, with the Light called marvellous, in which God dwelleth, and which no Man can come near, but by putting on the Garment of Christ, the Body of Glory, which he creates for his people. Thirdly, in the Change of Raiment, when the Ashes were to be carried out of the Camp into a clean Place, we have this spiritual Truth taught, that the true Priest, our Lord Christ, (d) called



(e) Gen. iii. 7. Rev. iii. 17, 18.-xvi. 15. (d) Heb. vii. 3.

the Priest by way of Eminence, (who is to remove our Alhes of Sin and Death,) will perform a two-fold Office in a twofold Nature or Body. He must consume the Flesh of the outer Man by an inward Fire, searching the Bones and Marrow; for Flesh is the Sin and Enmity against God, as the fleshly Mind and Will is the Effect of this Body of Flesh. And this Work he will perform in a white Raiment, that is, by the Almighty Power of his living Light, his Rays every where present as the quickening Spirit, from whose Heat nothing can be hid, because all Things are given unto him. And when, in this his Wrath most dreadful for its Time and Season, he has ground his Enemies as Duft beneath his Feet, he will remove their Ashes out of the Camp. And as what was done without the Temple, was no sacred Office, but rather a figurative Uncleanness; the removal of the Alhes into a clean Place Thewed this Truth, that he who should once take away the Sin of the World, represented by the consuming the Sin and Trespass-Offerings to Dust,


must once appear in other Garments, than the fine Linen of his royal Priesthood and Name, as the beloved Son of God: That he should once in the (e) End of the Aģes be manifested in the Flesh of the Woman under the Law, that is, of Eve and all her Daughters under Death, 'the Strength of the Law; for this is our Garment of fervile Work in the great , City which Spiritually is called (f) Ægypt, and is the (g) whole Creation groaning under Bondage unto this Day.---Fourthly, they must be carried unto a * clean Place : Which


(e) Heb. ix. 26.

(f) Rev. xi. 8.

(8) Rom.

vili. 22.

* The Place was to be chosen according to the Jews, where no Wind could blow them away, or Swine roll upon them. It was not permitted to use them, or make any Profit by the Sale of them: Nor were they to be scattered in a careless Manner, but to be laid down softly. Lamy de Tabernaculo, p. 1248, and Ainsworth say the same on this Point. The clean Place was most probably that of the Jewish Tradition, where the Ashes of the red Heifer were laid up. For this last was the clearest and most express Figure of Chriff suffering without the Gate in the Flesh of the


Charge expresses the Care of God for that which he had destroyed by the Vengeance


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Woman; for, in no other part, could he suffer. Numb. xix. 9. † Heb. xiii. 12. If this was the Place, then the Ashes of the red Heiser, (from which the Waters of Purification for the greatest Sinners were made,) were mixed with the Ashes of every Sacrifice, and might be faid to be one with them. But, if it were not the Place, yet the Ashes of the Lamb were mingled with what he had consumed in the Figure by his own Fire. In both Cases, the Body of the Lamb may be said in the Type to touch the Ashes of the Sinners represented by their Offerings as slain at his Altar. According therefore to a beautiful Prophesy, they are to rise again, and to see Corruption no more, as Alhes purged by Fire never putrefy or corrupt. 1“ Thy dead “ shall live: As my dead Body, they shall arise : « Awake and shout, Inhabitants of the Duft, for " thy Dew is the Dew of Lights." Quoniam s ros lucidus eft ros tuus, O Deus, as this Paffage is interpreted by the Cabalists. For, as Dew is in the earthly Figure, a pure Water penetrated with Light, so is the Water of Life from the Throne of the Lamb, always clothed and covered with the Light of Life; and this last is the Bridegroom, the male Esence, the Cause and Root of all Motion, Life, Sense, Heat and every Power. The Light of the Sun is given as


+ Wolfii Curæ Philol. Vol. V. 80r. I Irai.

$ Vid. Schoettgenii Hor. Heb. Vol. II.

xxvi. 19.

of Fire; and it testifies a secret Purpose of Goodness towards those Sinners, whose Image and Memorial he had in a Figure taken away by consuming their Sacrifices into Dust and Ashes. For, as these Alhes were brought from the Altar of the Lamb, and from the Sin and Trespass-Offerings, exhibited by the Bodies of Beasts or


the faint Shadow of this greater Truth in the spiritual World; in which the Powers and Elements are not To much different in Kind, as they are more excellent in Degree and Operation. For, if they had no Likeness with our present Creation, no Figure or Shadow could ever have been given from the Powers of our Heaven and our Earth. * In this Sense of Light, it is said of Christ, the Dew of thy youth (Nativities) is from the Womb of the Morning, that is, the Water of thy immortal Body and Form is from the Centre of the eternal Light. + Roris nomine Semen eleganti translatione appellant Hebræi. Grotius. If Dew be put for the Seed of Christ, it will be still the fame, because the Children must partake of their Father's Powers and Nature. Nati tui, ficut Ros. Amama. But po Children are born but from Water and Spirits without the first, as the passive Ground, no Body could be formed ; without the last, or the Fire, there would be no Agent, or active Life.

* Pl. cx. 4.

+ C:itici Sac. Vol. III. 607.

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