Vehicle, he alone dwells and communicates his living Power and Glory to others. Hence nothing was to appear in this firft Sanctuary, as a Smoke of Wrath and Jealoufy, which did appear in the Fire of the outer Altar, confuming the Sin and Trefpafs-Offerings. On the golden Altar, God was Light, and in this Principle of Love and Meekness, he filled the typical Cloud with the feven Spirits of Light from his typical Throne of the Cherubim: "But we "have access to the Father, through one

Spirit, even the Spirit, Image and Like"nefs of Chrift regenerated in Man."--In the fame Manner it is faid; "Behold, "the (f) Tabernacle of God is with Men, "and he will dwell with them, and they "fhall be bis People, and God himself shall “be with them, and be their God. And "God fhall wipe away all Tears from their

Eyes and there fhall be no more Death, "neither Sorrow, nor Crying, neither "fhall there be any more Pain: for the former Things are passed away; behold, I "make all Things new." As we have seen

S 3

(f) Rev. xxi. 3, 4.

the

the Tabernacle of God, his proper Schechinah, to have been the Cloud under the Law, fo it is under the Gospel; and this Paffage in the Revelation, introduces and confirms the Figure of the golden Altar in the Cloud of Incense; for, as this Type fignifies the fpiritual Body, fo, when this is fully perfected, Death and Sorrow and Pain are no more; all Things are then become new.

:

Thirdly, as this Cloud was a continual and illuftrious Branch of the daily Service, in the Morning, and in the Evening, and was connected with the Miniftry of the feven Lamps it furnished this typical Leffon and Declaration, that the Antitype and Truth to this Figure must be always, that is, Day and Night, fulfilling in the heavenly Priefthood of Chrift, which confifts in regenerating new Bodies, to bear as everlasting Temples, the Lights of Eternity emaning from the Faces of God on his Throne. This very Power the fpiritual Jews called the Refufcitation and Reftitution of the feven Lights and their Veel, which were fallen into Klippoth, Cortices,

Cortices, the Matter of this World, in a State of Hardness, and Denfity of Darknefs and Confufion, in Rocks and Metals, in Earth and all other Things, by the Thrones of Lucifer and his Hofts caft down, and broke into Disorder by his Rebellion. Now, how far this Process of the mystical Regeneration and Reftitution is carried on in Believers, is one of thofe Secrets, known only to the Spirit of God and the Spirit of Man, bearing Witness to each other, for (g)" the Lord knoweth them that are "his" or, as it is faid in another Place,

(b) Eye hath not feen, nor Ear heard, "neither have entered into the Heart of "Man the Things which God hath prepared for them that love him. But "God hath revealed them unto us by his

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Spirit; for the Spirit fearcheth all

Things, yea, the deep Things of God. "For what Man knoweth the Things of "Man, fave the Spirit which is in him? "Even fo, the Things of God knoweth no "Man, but the Spirit of God.

Now,

"we

(b) I Cor. ii. 9, 10, 11, 12,

"we have received, not the Spirit of the "World, but the Spirit which is from "God, that we might know the Things "that are freely given to us by God. "Which Things also we speak, not in the "Words which Man's Wifdom teacheth, "but which the holy Spirit teacheth, comparing Spiritual Things with Spiritual. "For the natural Man receiveth not the

Things of the Spirit of God, for they are Foolishness unto him: neither can «he know them; because they are fpiritu

ally cifcerned." Another Prophet alfo confirms this Truth, where our Lord fays, (i)" to him that overcometh I will give to "eat of the hidden Manna, and will give.

him a white Stone, and in the Stone a "new Name written, which no Man

knoweth, faving be that receiveth it." And have we not this Evidence in ourfelves, that as only through the Medium, and Infrument of the earthly Body with its Senfes, Man is capable of knowing, and of having the Powers of this World, the Good and Evil revealed in him? what the

(i) Rev. ii. 17.

the Elements of Fire, Light and Air work upon him from above; and what the Earth with her Properties of Water and Blood; with the Fruits, Odours, Taftes, and other combined Qualities, can give him to Experience; fo only, through the Medium of a Spiritual Body (which may

*

not

The Apostle Paul affirms, that the Things of Heaven were revealed by the Spirit given to Christians, that is, known and experienced by them. Did the inspired Writer intend only moral Duties, or so much as intimate fuch in this Place? Now without this Spirit communicated to them, according to his clear and express Doctrine, they could not have any Knowledge of those Things which were fo graciously and freely bestowed upon them. For, in the Example to confirm his Declaration, he fays, as fuch a Spirit as Man has above the Beasts of the Field, can only tell, judge and feel its own Life and Powers, both of Mind and Body; fo only the Spirit given from God, is able to teach, reveal and make known fuch Things, as Eye had not feen, nor Ear heard, neither had they entered into the Heart of Man, that is, of the natural Man. And yet these very Things he had known, and other Chriftians with them. This internal Revelation is called in another Place, the tafting the + good Word, that is, Christ in them, and the Powers of the World to come. Yet the natural or animal

+ Heb. vi. 4, 5.