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see no unclean thing in them, and turn away from them, Deut. xxiii. 14, His being in the midst of them was by the mystical Matrimony1 , so often mentioned already. It is therefore' suitable, to understand those Impurities out os' the midst of which they are obliged to depart, to be their impure Marriages. So I am sure they were understood in the case forementioned in the time of Ezra, that such Marriages would provoke God to turn away from them^ and to expose them destitute of his protection to the punishment of malignant Spirits. The coming therefore out of the midst of them which might prevent God's going out of the midst of themselves, must be, by their quitting such Marriages and the Children born of them, as was practised in the time of Ezra, The next word <t<poei&>ili, be ye separate, I take to be decisive of the Apostle's design, for the putpose I am now discoursing of It is the very word made use of by our English Interpreters in the places of Ezra and Nebemiah, on the fame occasion. Whilst they kept their Wives' which were not of the Peculium, they are said not to have been separated from the People of the Lands, Ezr. ix. 1. So it follows in the next Verse: for they have taken of their Daughters for themselves\ and for their Sons, ver. 2. And when they cast off those Wives and Children, they are then said to have separated themselves. So Nehem. ix. 2. And the Seed of Israel separated themselves from all Strangers. This is plainly in opposition to the mingling of-the Holy Seed, Ezr. ix. 2. So again, Neb. xiii. 3. Now it came to pass when they bad heard the Laiv, that they separated from Israel all the mixed Multitude. The mixed Multitude included the foreign Wives, and the G Children

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Children that were born of them, as I have already observed. The Greek word indeed is X«eiC*> in the Passages of Ezra and Nsehemiah. But it answers to the Hebrew word Vo, which is frequently rendred by the word ^pœi^V, the Apostle's own in other Passages of the

Old Testament. So in Lm xx. 25, 26. D<f#/. iv. 41. Jos. xvi. 9. J/^ lvi. 3. So clear it is, that this Notion is very natural to the Hellenistical fense of this nwrrf used by the Apostle, in imitation of the 0/i Testament. This certainly must have been the meaning of Is. lii. 11. according to the known signification of those Expressions, at least in the time of that Prophet. Yet our Apostle supposes that fame Reasoning to hold under the new Peculium. I do not fee therefore how it can be avoided, but that such Marriages must be not only unlawful, but null also and invalid, even now under the times of the Gospel. The fame appears also from the following words, eLx.a.Ufc InliSr^ used both by the Prophet and the Apostle. The Notion of <MeflS ywuuKo; jg used in this fame sense by the Apostle, 1 Cor. vii. 1. and that agreeably to the Hellenistical Notion of the same word, Gen. xx. 4,6. Ani the coherence requires that this should be the meaning of it here, as has already appeared in the words going before. The words, following do also require the same signification, where the Apostle requires them, to whom he writes, to cleanse themselves from all filthiness of the Flesh, Chap. vii. 1. as a conference of his former Discourse. So defiling of the Flesh is used St. Jude ver. 8. of the uncleanness contracted by these unclean Conjunctions. All this the Apostle requires from us, if we will have God for our Father'3and. intitle our selves to be his Sons

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and Daughters, ver. 18. that is, as we wiii approve our selves genuine Sons and Daughters of the true Church to which God has joined himself by the mystical Matrimony, so touch alluded to in this whole Affair. f Nor is there any reason to admire, that Sfc §• XXX; Paul should reason from the antient Notions de?e"ofthe J^TOi- concerning this very particular,newteufoinl under the Gospel. For there is nothing in the on the Seed os new Revelations by which the new Peculium the Patriarchs was constituted, that is really inconsistent with J*? it, The Mir/rtf here insisted on of a Holy Seed, is not appropriated to any 0/7* Nation, no not^fo Gospel; that of the Jmr themselves. It is fully agreeable with what was foretold concerning the 5Vf£/ of Abraham, That w fo'a? ail the Nations and Families of the Earth Jhouldbe blessed, Gen. xii. 3. xviii. 18. xxii. 18. xxvi. 4. So far the real Privileges of the rr#<? Peculium are from being confined to o«e only Nation or Family; Even the <?<i of Abraham's Flesh had no T/V/e1 to his Covenant and Promises, unless they

themselves for them by being also the of his Faith. And upon those terms the Gentiles by Extraction were qualified for the fame Privileges as well as /fov were, who were descended from the Flesh of those Patriarchs^ with whom the Covenants and to whom the :' 1 Promises were made. On this account this fame Apostle speaks sometimes, as if the: Jews' Under the new Peculium, had no Prerogative above the Gentiles, sometimes again as if the Jews had indeed peculiar Privileges to which the Gentiles could not pretend. He tells usj that, in Jesus Christ neither Circumcision avaiItth any thing, nor Vncircumcision, Gal. v. & *i. i$« That, in him there is neither Greek nor Je^Circtimcifion nor Uncircumcision,C<ti.m:i H "- Qi Thst^

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