47. But O, no! these expositors will say, we do not mean to be understood to say that the city, (New Jerusalem) merely itself, is the Bride, but the inhabitants of the city, "the saints and Church are the Bride," and the "Church and saints are the Mother!" But how does this better the case? The saints constitute the Church, and the question is, how can the saints be their own Mother?

CHAP. I.

vii.9.

48. The saints, it will not be denied, whether in the body or out of the body, are male and female, who are redeemed out of Rev. v. 9, all nations, and kindreds, and people, and tongues." These are the inhabitants of the holy city, New Jerusalem. These constitute the true Church, and are the body of Christ, and members in particular, every member in its own proper place and office; and of which body, Christ himself, the true Bridegroom, is the Head.

49. Now, how can these saints, male as well as female, and of every nation and kindred, who constitute the body of Christ, or his Church, how can these various members of his own body be his Bride? Are they not his children? Are they not in him, and by him begotten with the "Spirit and word of life?" and is he not therefore their Father? Unquestionably he is. As, then, the saints, the true children of the regeneration have in Christ a spiritual Father, by whom they are begotten, from "death unto life;" so must they likewise have in Christ, a spiritual Mother, by whom they are "born again," and brought forth in the new and spiritual birth.

1

Cor. xii. 18, 12, 27, 18, &

28 Col. i.

Eph. v. 23, 30-32.

50. That the new creation might be complete in its orders, was the very reason why the "marriage of the Lamb" with his Bride was contemplated and promised. This marriage, or spiritual union and oneness, between the Bridegroom and his Bride, was to constitute, and did constitute a spiritual and heavenly Parentage, the ancestry and true origin of all the children of the regeneration. For without this spiritual Parentage, none of the fallen race could ever have been "regenerated," none could ever have been “born again," none could ever have seen "the John, iiì. 3. kingdom of God."

51. If we do not admit the consistency of a full and complete Parentage, Father and Mother, in the new creation, as well as in the old, how could there be any offspring, or increase in the family of Christ? How can the saints and Church, who must pass through the second birth, be the Mother? Can the children of the regeneration and of the new birth, be their own Mother? Can the saints have a Father, and at the same time be their own Mother? Can they be the Mother of their own existence? There can be no such thing. While, therefore, we rationally believe in the distinct existence of a Father, why should we not as rationally believe in the distinct existence of a Mother?

CHAPTER II.

CHRIST MANIFESTED IN THE ORDER OF MALE AND

FEMALE.

CHAP. II. IT cannot be denied that Christ Jesus was a Bridegroom, in the true and spiritual sense of the word; and that he contemplated and designed a future marriage and union with his Bride. His various parables on that subject, and the declarations of his Spirit afterwards, are too plain and interesting to be overlooked. All the allusions are to a future day; particularly to his second coming.

Mark, ii. 18-20.

Mat. XXV. 6, 10.

2. The disciples of John and of the Pharisees, came to Jesus and asked him, "Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? Jesus answered, "Can the children of the bride-chamber fast, while the bridegroom is with them? But the days will come when the bridegroom shall be taken away from them, and then shall they fast in those days." This shows that the time would come when he would be absent from his people or witnesses; and has particular reference to the long reign of antichrist and days of desolation, which followed the fall of the primitive Church.

3. But at the end of those days, at the second coming of Christ, at midnight, i.e. in the most gloomy time of antichristian darkness, there was a cry made, "Behold, the Bridegroom cometh; go ye out to meet him." "The Bridegroom came; and they that were ready went in with him to the marriage." Again, "The kingdom of heaven is like unto a certain king, which made a Mat. xxii. marriage for his son:" Who was that certain king, but God manifested in Christ, the quickening Spirit; "God was in Christ, reconciling the world unto himself: " and who was that Son but Christ, as manifested in Jesus, who, when he had received the new birth of that Spirit, became the Bridegroom?

2.

2 Cor. v. 19.

Rev. xix. 7,9.

4. And again, "Let us be glad and rejoice, and give honor to him; for the marriage of the Lamb is come, and his wife hath made herself ready. And said the angel, write, Blessed are they which are called to the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God." There is not another prophecy in all the sacred book more positive than this of the "marriage of the Lamb," nor any prophecy more solemnly confirmed.

5. It is surely evident, that, as the Bridegroom is the Head of his spiritual body, the Church; and as the Head of the body is pre-eminently distinct from all the other members of the body;

so likewise must be the Bride: for the Bridegroom and his Bride CHAP. II. can form but the one Head of the body of Christ: even as in a natural family, the father and mother in strict propriety, constitute conjointly, and in union, but the one and only proper head of that family. But the children who compose the family cannot be the father, nor can they be the mother. So neither can the children of the family of Christ be the Bridegroom, nor can they be the Bride, the Lamb's wife.

6. It cannot be denied that the woman, in her own proper place and order, is as peculiarly an object of distinction in God's creation and government, as the man. Nor can it rationally be denied, that in the Church, or body of Christ, the Bride is as peculiarly an object of distinction, as the Bridegroom.

xii. 12 20.

7. And therefore all the members of the body of Christ, con- See 1 Cor. stitute but one body; and each member being in its own proper place and office, like the members of the human body, no one member can assume the place and office of another. Thus the Father has his place and office in the body, as the Head; and so, conjointly with him, in unity and in one Spirit, has the Mother her place.

xv. 45.

8. Now the life of the body, the quickening Spirit, which is See 1 Cor. Christ, proceeds from the mutual existence and influence of the Eternal Parents; and therefore being its life, pertains equally to the female as to the male; or, in other words, Christ, the Anointing Spirit, proceeding from the Eternal Parents, and being male and female, "pertains equally to the first begotten Daughter in the new creation, as to the first begotten Son." And from them as the Head and joint Parentage, the same holy Anointing Spirit, proceeding to their children of the regeneration, they become baptised into Christ, and constitute his only true body, both in heaven and on earth.

9. To this spiritual union and correspondent relation, between the two first Parents in the new creation, the Scripture prophecies, have many and particular allusions. Many sublime and prophetic figures were used to point out this union and relation between the two, in the work of redemption which were to be accomplished in ages then to come, as the two cherubims, whose Ex. xxv. wings covered the mercy seat, between which the Lord would commune with his chosen people.

10. Likewise, the two olive trees, the two olive branches, the two golden pipes, the two anointed ones. Also, the two witnesses, the two candlesticks; and the "tree of life" in two orders, one "on either side of the river of the water of life."

11. To no individual person, nor to any personages whatever, from the beginning to the end of time, can these prophetic figures be applied; save only to Christ, the quickening Spirit, and to their first born Son and Daughter, the Lord Jesus and Mother

18, 22.

Zech. iv. 3,

14.

Rev. xi. 3, 4; & xxii.

1, 2.

See 1 Tim. Palv. 2,

vi. 15,

17.

CHAP. II. Ann, who of God are blessed forevermore-yea, forever and

ever.

12. By this spiritual union and relation, between the Two Gal. iii. 28. Anointed Ones, it may be seen how it is, that in Christ, there is neither Jew nor Greek, neither bond nor free, neither male nor female (according to the flesh). Because, they that are in Christ, and Christ in them, are risen into newness of life." They through Christ are dead to the rudiments of the world," and therefore there can be no more any union or relationship, after the flesh.

See Rom. vi. 4.

2 Cor. v. 17. Col. ii. 20, iii. 1, 10.

13.

13. And hence it is, that the union and relationship, between the male and female, after the flesh, is forever abolished and dissolved, by their union with Christ, through the baptism of that one anointing Spirit, by which all in Christ are created anew; and by which baptism of the Holy Spirit, the union and relationship between male and female is made as much superior to the union and enjoyment of beings in the state and order of a corrupt and fallen nature, as the finest gold is superior to the meanest dross.

14. For all who are not fully baptised into Christ, (that is, all who are not baptised into the Spirit of the two Anointed Ones), but remain in the nature, fellowship and works, of male and Rom. viii. female after the flesh, remain also under the power of sin and death. Whereas, all that are baptised into the fullness of Christ, with both the male and female spirit of the two Anointed Ones, have their union and fellowship with God, in the order of celestial beings, who are redeemed from the earth, and whose conversation is in heaven.

15. We have seen, that in the natural creation of man, he was made male and female, and that these two were one flesh. But by the breath of life from his Creator, he became a living soul, and being made in the image of God, male and female and the figure of the second man Adam, who is a quickening Spirit;" all that are baptised into Christ, male and female, are no more one in the flesh, but one in the spirit. And as through the spirit they are one with the Father and the Son. So likewise are they one with the Mother and Daughter.

16. For, as the second Adam is a quickening Spirit, so consequently is the second Eve a quickening Spirit. And therefore, when we speak of the Father and Mother of our redemption, we allude not to the natural personages of the two Anointed Ones, except as manifesters, but we allude to the Father Spirit, by which we are begotten, and to the Mother Spirit, by which we are conceived and brought forth in the new creation and spiritual state, and prepared for a celestial state of existence, which Spirit was revealed in them.

17. As it is not possible that there can be any offspring or

increase in the human family, without a natural mother, so neither is it possible that there can be any offspring, or any increase in the family of Christ, without a spiritual Mother; since the natural is a figure of the spiritual, and Deity is in that order, and all the works of creation came forth accordingly.

18. Not the existence of male and female in the man alone, but all creation, in both the animal and vegetable kingdoms, the fishes that swim in the seas, the birds that fly in the air, yea, the very herbs and flowers of the field, all demonstrate and establish this fact, namely: That all living creation is supported and advanced through the female order.

19. And that therefore the female is the crowning glory, and perfects the creative works of God. Hence also, in the work of man's redemption from the fall, without the co-operating influence of the female, the way of full redemption could never have been known; nor could any soul ever have been born again, nor have inherited the kingdom of God.

20. It is believed and acknowledged that we must be born again, or never see the kingdom of God, that is, to see and experience it in our own souls. It is believed and acknowledged likewise, that Christ the second Adam is, and must be, the Father of all who are born again-of all the children of the second or spiritual birth; but how can these be born again, without a Mother? Can a father beget and also conceive, and bear, and bring forth children? There can be no such thing, either in heaven or on earth.

CHAP. II.

& v. 1, 2.

21. In the day that God created man, in the image and like- Gen. i. 27, of God made he him; male and female created he them; and called their name Adam." What can be plainer than this, to show that the male and female are one. That they are one in nature and essence, in the likeness of their Creator? be plainer than this, to show that man could not, and consequently did not exist without the woman?

What can

22. As therefore the first Adam was a figure of Christ, the Rom. v. 14. second Adam, how could it be otherwise than that Christ, the second Adam, should also be made manifest in the order of male and female? He likewise being in the likeness, and "after the image of Him that created him."

23. If it could be consistently shown how Adam could have both begotten and brought forth children, and peopled the earth without Eve, or before the time that the woman should stand in her own proper lot and order, as the "mother of all living;" then it might be consistently shown, how Christ the second Adam, without the woman, could both beget and bring forth a spiritual offspring, to people the "new heavens and the new earth," by the second birth." But this can never be shown.

66

24. All the order and laws of creation, natural and spiritual,

Col. iii. 10 places.

& many