Into our Flesh and Blood; and through his Paffion in the Garden by Night, broke the Strength of Satan, and on the Cross brought to full Manifeftation the Water and Blood of Redemption, though all the Hoft of Satan united their Strength to di vide his two Centres, as they had done in Adam before, in the Garden of Eden. Through thefe Sufferings, he wrestled to bring forth the Fruit of his Paffion, that precious Water and Blood, which Satan could not touch, or infect with the Elements of his corrupted Kingdom of Darkness. It is this Water of Life which the Lamb gives from the (c) River out of his Throne, or the Chariot of the Cherubim ; and which he pours into our old Veffels by fpiritual Fellowship of his Sufferings, Crofs and Death, which are to be filled in bis Members and while these Pangs of the divine Generation continue, they aftor nifh and terrify as the (e) Pains of travail do the Woman; and are as truly felt in the Loins and Reins, as the Prophets who

up

knew

(c) Rev. xxii. 1. (d) Phil. iii. 10. (e) Jerem. xiii. 21. f) Ifai. xiii. 8, xxi. 3. Jerem. xxx. 6. Nahum ii. 10. Hof. xiii. 13.

knew and experienced this new Creation, have declared. This State the Pfalmift fpeaks of, when he fays (g) my Reins infruit me in the Night Seafon; for here the Water of Life is first known, fweet and joyful beyond all Description, only to be felt and tafted, as all Life and Sensation must be known by itself. itself. And as the beloved Difciple writes, (b) we speak that we have feen; which we have looked upon; and our Hands bave handled of the WORD of LIFE fo do I fpeak what I have known, and testify what I have feen, as the foretaste of Life and the Powers of the World to come, lefs deceivable than the Eye or the Hand of the body and it is a Point of no moment to thefe Children of God, who have (i) tafted the good Word revealed in their Flesh, if this Teftimony appear to the Greeks foolishness and to the Jews a Stumbling Block; and though Methodists who affect to declaim on Regeneration, and yet mean nothing but vain Words, may deride this Doctrine, because it is not in their manner of

(g) Pfal. xvi. 7. h) I. John i. 1. (i) Heb. vi. 4, §. I. Pet. 2, 3.

of prophefying and interpreting the Scriptures; yet only through the Cross of Chrift, taken up by Man; and out of preceding Anguishes, Fears and cafting down, in a temporary Darkness, and Death, can any Powers of the new Creation be manifested in our Flesh. Now the begetting, and forming of every Seed of the Word, that is, Jefus Chrift, is by the fame Means and Process, as his own was in the Flesh of the Woman under the Law; which was intended to bring to Light, without Figures or Words only, the (1) Mystery of Godli nefs, which is, God manifefted in the Flesh; in the Flef of all his Sons, as well as in the Flesh of Chrift, the Elder, and Firstborn among many Brethren: otherwife, God might be manifefted in the Flesh of Angels, that is, in their fpiritual Bodies, as he is always; and yet he could not therefore be our God, or Father, till he is revealed to us in that Image of Christ, which is his own Seed, and a Lamb from a Lamb, the Father of the Flock.

Secondly,

(1) I Tim, iii. 16,

Secondly, as the Word for Evenings is of the dual Number, there is fhewn a deep Ground of eternal Nature, or of God manifested in Creation: for without two Powers oppofing each other, one the immoveable Centre, firm and fteady, and the fecond rifing out of it, and ftanding against it; the first, defirous of going forward, and the second refifting, and preffing inward; without these two Principles, both of them hidden and fecret, and without the unceafing Strife and Wrestling, no Rotation, no circular Motion could ever exift either in Matter or in Spirit: from the vehement Opposition, and yet ftrong Defire of Union in both, fprings the perpetual Mo

tion,

*Of two Principles, acting and re-acting in perpetual Contrariety, we have, as before obferved, a Figure and Evidence in the Sylole and Diaftole of the Heart; where the Contraction is the cold North, or the binding and condenfing Power; and the Dilatation is the warm South, expanding and diffufing its Rays of Light from the ftern Embrace, and close Prifon of the Cold. But a more perfect Type and Image is in the Sun, which is the Heart of the System, a Wheel revolving on its inflexible, and unyielding

Centre,

tion, and from that leaps forth the Fire or Light, ever rejoicing in the Begetters and

Centre, by a Power rising out of it, and bearing against it with vehement Preffure. From thefe two is the circular Revolution, and Generation of Light; projected with immenfe Strength, and filling the Planets with the vital Seeds of Heat. The fame phyfical Truths are fhewn in the Manifeftation of the Cherubim, where the Prophet introduces the North, and the Whirlwind, or Cloud in motion, and out of the Cloud the Fire infolding, or catching itself and afterwards, thefe Things appear again in the four Wheels, and the Work of the Wheel as a Wheel in the Midfi of a Wheel, to fhew the Neceffity of concurrent Pow ers, and that thefe Powers are one out of another. Hence alfo the Hebrew Word for the North, fignifies in its Root to hide, or conceal, as Darkness or Blackness conceals, and Light only maketh manifeft: yet is this, not a mere Privation of its Contrary, but the very Root and Caufe of it: and it is that hiding Place, whence both Good and Evil fpring, as the Prophets declare in fo many Places; fince in Satan, the evil one, all Evil breaketh forth from the North. Ferem. ch. i. 14. -yi. i. and yet from thence, God will bring upon Tyrus Nebuchadnezzar, King of Babylon, a King of Kings from the North: this King is Jefus Chrift, and the very Name of Nebuchadnezzar is Dominus Oc

cultus

Ezek. xxvi. 7.

+ Ezek. i. 16.-x. 10. Hilleri Onomaft. Sacrum.P. 600-604, 605, 606.