fend down on the Heads of Jews and Gentiles. Yet was it the Wisdom of Heaven to wrap the greatest Bleffing in the darkest Veil of Words, that only the Gofpel might reveal the fecret Truth.

In

Proof of this, we will confider that dark Prophecy of (i) foel among a thousand others, which was explained and applied by the Mouth of a Gospel-Prophet, to the coming of the holy Spirit in Fire, Blood, and Vapour of Smoak, which were the real Antitypes, and evangelical Bleffings correfponding with the Blood of the typical Lamb, and his Flesh afcending continually in a Flame of Fire, in ‡ Blood

(i) Joel ii. 30.

and

Flesh and Blood in Scripture mean the fame thing. The Blood of the Lamb was sprinkled on the four Horns of the Altar, and the Remainder, as the Jews tell us, poured out at the fouth-west Foot of the Altar; whence it flowed into a fubterraneous Paffage, and through that into the Brook of Kidron. The Horns were hollow, and the Reason given by Abarbanel is, that the Blood might be poured into them, and defcend beneath the Caverns of the Earth. Outram de Sacrif. p. 176. David Miln Diff. de Cornib.

Altar

and Vapour of Smoak. To these daily Types, and Miniftry under the Law, the Words of the Prophet have an immediate Reference. Hence this Burnt-Offering, or Afcenfion, did most aptly prefigure the Feeding of Ifrael, as from a Cloud, in a Manner as Spiritual, as the Shadow could

f

do;

Altar. Exter. P. 10. But this feems contrary to Zechariah ix. 15. where it is faid, that they fhall be filled as a Bowl, as the Corners of the Altar; which never could be filled, if they were hollow. Secondly, why should they all be formed fo, when we are told, that the Blood was only poured out at one Foot, or Corner of the Altar. It appears more probable, that the Blood of the Lamb, after Part of it being fprinkled, was put into the Horns, and drawn up by the folar Heat and Air, in a flow and infenfible Vapour, as the Quantity of it must be fmall, and as the Brass of the Altar may well be imagined to have a gentle Warmth in it, which would contribute to a quicker Evaporation. The Talmudifts, if I mistake not, affirm, that the Horns were filled up every Day by the Blood. However, the Mystery depends not upon the Form and Figure of the Horns, which Word properly fignifies" Rays of Light." Now Light is the Strength of Chrift, with which he will fubdue all Things but as no Light appears without its Garment, or Veffel; the Blood of Jefus is that only Principle, which can form a Garment, or Vehicle, for "Leufdeni Clavis Heb. p. 80.”

the eternal Light.

do; and in a Way as diftinct from the grofs and compacted Food of the old Adam, as the Element of Light inbreathed with the Air, its fine Cloud and Garment, is different from the folid Meat, and heavy Drink in this World.

Secondly, this daily Oblation did not import any Sufferings of Chrift, or his People, which Notion is fo much adopted. And this is evident from this plain Reafon among many, that the Lord faid, it is a (k) Savor and Smell of Reft, a FireOffering, or according to the Hebrew, a * Wife and Bride to JEHOVAH, the (1) Bridegroom,

(k) Numb. xxviii. 6. 2, 7, 16. Rev. xxi. 2.

F

(1) Ifai. liv. 5. Hofea ii,

* It is a Maxim with the Cabalifts, (who are the Spiritualizers of the Law and Prophets) that all superior Spirits are Hufbands and Heads to the inferior, becaufe their Light is more powerful, vital and expansive; and as fuch, penetrates and strengthens the weaker. This Maxim is introduced by St. Paul, who knew the Hebrew Wisdom of his Day; and by Infpiration, could feparate the true and genuine Part from the corrupted and fpurious Engraftments, which it had received in feveral Ages preceding; efpecially as no Prophet had appeared to correct the falfe Spirit

of

groom, because his fupreme Light of Life affumes the inferior Spirit into his everlafting Embrace, being (m) one Spirit and one Body with God, who is then all in all-But how could it be a Smell of Reft and Peace, where the Jealousy of the Lord was at an end, and his Love returned to his (n) former Bride, if the Burnt-Offering fignified any Vengeance, as it is fo abfurdly explained? Surely the perpetual Fire, in which was prepared and given forth the Flesh and Blood of the Lamb to Ifrael, in a mystical Adumbration of a spiritual Feaft: this Fire in the Court of the Lord's House below, a Figure of another Temple, Altar, and

Priest

of interpreting facred Writ, for four hundred Years before Chrift. The Paffage of the, Apoftle is, I Cor. xi. 3. I would that ye know, that the Head of Man is Chrift; the Head of the Woman is Man; and the Head of Chrift is God. This Chapter abounds with the Jewish myftic Doctrines, and is not understood by any Commentators to this Day.

(m) Eph. iv. 4. (n) Ifai. 1. 1. Hofea ii. 16. § What Sentiments the ancient Hebrews conceived of the Defign of their Tabernacle, may be feen in Buxtorf's

Prieft above, denoted no vindictive Wrath, or penal Suffering, which is proper only to the dark Source of the hellish Fire, which has no Light kindled or generated in it. · Further, as the Lamb was provided by the (0) public Treafury, and offered in the Name of Ifrael by the ftationary Men; and by this Means received into Union F 2 with

Buxtorf's Exercitat. Sac. p. 83. in Talmud Chagigah. C. 2. Cum erigeretur Tabernaculum inferius, erectum quoque fuit fuperius Tabernaculum Metatroni, Seu Angeli Metatoris, in quo offert animas Juftorum, in Berachoth. C. 5. Deus nobis dedit formas Seu figuras Tabernaculi, Santuarii, & omnium vaforum ejus, in typos rerum Intellectualium, & ad intelligen das ex iis veriates cæleftes.

R. Bechaj. quod dicitur; facies Tabulas Tabernaculo, e lignis Schittim, id juxta modum Cabalisticum Significat Virtutes Superiores: Nihil enim in Tabernaculo, & vafis ejus erat, quod idem non fuerit figuratum Supernè, &c.

A thousand other Paffages might be brought from the famous Book Zobar: in which there is more Spirituality, (notwithstanding many Trifles, and affected Obscurities to conceal their Knowledge from the Chriftians) than can be found in our voluminous Commentaries.

(o) Cremeri Antiq. Mof. Typ. Vol. II. 391.7 36