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 intelligendas 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 Zohar 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.

(2) Cremeri Antiq. Mof. Typ, Vol. II. 391 - 35

with the Fire, Light, and Air of the Altar, which was the visible and typical Image and Memorial of the facred Ternary in the invifible God. This Action declared, that the Lord God of Ifrael had (p) then a Lamb in his Bosom, and on his Throne, flain from the (q) Foundation of the World, whofe Blood was from that Time flowing; and who was, as the (r) chofen and elect Servant, giving his Flesh from the Cloud of Fire, his Father's Throne, and the) Chariot of his Cherubim; who was alfo in the Fulness of Time fore-ordained to appear in the Flesh of finful Man, and to bring to light in his own Perfon, all the Shadows and Mysteries of the Law, in the many Parts and Branches thereof.

The

Cabalifts acknowledged,

(p) Pfal. ii. 6, 7.

xlii. 1, 6, 7.

(9) Rev. xiii. 8.

(r) Ifai.

(f) Ezek. i. 26, 28.

+ Let it be understood, that I defend only the pure Part of the Cabala, or prophetical Interpretation from Mouth to Mouth for the ftrong Men in Ifrael: the Ufe and Spirituality of which has been defended by many very learned Men, and in particular by the celebrated

knowledged, that all that was performed by the High-priest and Priests below, was anfwered in a spiritual and heavenly Manner by Michael the High-priest in Heaven. Of this great Truth, no Writers but the myftical Divines, have any Idea or Conception, though the Apostle plainly proves it, by affirming, that the (t) Way into the HOLIEST was not yet made manifeft, but into the first Tabernacle, where was the Candleftic, Table and Shew-bread, which was called Holy, the Priests entered daily, performing the Services. But in what Manner were they permitted to enter the firft

F 3

boly

celebrated Buddeus in his Treatife de Introd. in Hiftor. Philofophia Ebræorum, where all Objections to this Mode of Prophefying on the facred Writings are answered, and the scriptural Ground of it maintained, and fhewn to be introduced into the New Teftament by our Saviour and his Apostles.

Sicut Sacerdos legalis offerebat animas Animalium irrationalium: Sic Michael, qui eft Sacerdos, & princeps Super animas Sufcipiendas, nec Minus Super Corpora, offert illa deo. Vide Artis Cabalift, Tom 1. 737. a Piftorio.

(t) Heb. ix. 2, 6.

in the

boly under the Figure, but by (u) washing Water of the Laver? and was not this Water a Type and Figure of another Water? yes certainly, and of that very pure Water of Life which (x) St. John faw flowing out of the Side of JesusChrift, and following the Spear and Wound of his Enemy. But beyond this first holy Tabernacle, the Priests had no typical Licence to enter, until the Principle of the most precious Blood of the true Lamb was revealed and openly fhewn from the pierced Side of Chrift, by which alone Man can enter the (y) Holies, that is, both holy Places.

"

This is the Ground of that enraptured Wonder, which the beloved Apoftle expreffed on that Occafion, when he fays, he came not with (x)*Water only, but with

Water,

(u) Exod. xxx. 18, 19, 20. (x) John xix. 24, (y) Heb. x. 18, 19, 20. (z) I John v. 6. mare

R.Menachem faith, fpeaking of the Water from the Ashes of the red Heifer. Behold, the living Water fignified the Water, that is on high, which taketh ar way uncleannefs from the Afhes, &c, And lo, when it

Water, and Blood; becaufe this highly favoured, and illuminated Servant knew the

is fprinkled on the Unclean, the Uncleannefs fleeth from him, and a clean Spirit resteth upon him, and purifieth him. And in Truth, the whole Myftery of Redemption ftands upon this phyfical Ground, that as we must have a Body with all its fenfes and veffels formed from the Union of Water and Blood for the paffive Matter in the Mother's Womb by the perpetual Agency of the univerfal Fire of Nature, before we can be members of this lower World; fo muft webe born of Water and of the Spirit from above, Myftically or Secretly generated in the faithful; and by an unfeen procefs muft we be changed from Glory to Glory, through all the powerful operation of the eternal and Univerfal Fire of Jefus Chrift, the Sun of Righteoufnefs; for he is the one quickening Spirit, every where active and present to raise up the Spiritual Houfes and to clothe his own'Sons with the Garments of Immortality, that they may not be found naked, but clothed, upon, that mortality may be fwallowed up of Life. I. Cor. v. 4. To attain this great gift the Apostle then groaned, and did not caft it back to a diftant Refurréction for this is the (+) FIRST RESURRECTION, the Lot and portion of the First-fruits and Firft-born, who fhall not be hurt by the SECOND DEATH. The Witnefs of this new Spirit is Known by its own Life and Senfations, as the Witness and evidence of Man's natural

M

* John iii. 5.

+ Mal. iv. 2.

+ Rev. xx. 5. 6.