doctrine respecting colours, the wifer Hebrews knew it all, from the rainbow, and the variegated garments of the high-priest; whofe fullest glory, however, confifted in re-uniting all powers in white, that is, in the light, the holy fplendor, where God dwells and spreads his wings and feathers over innumerable families. Every ray is endowed with its own colour and its different degree of refrangibility and reflexibility, one ray is violet, another indigo, a third blue, a fourth green (always the middle one) a fifth yellow, a fixth orange, and the laft red. These are the primary and origina! colours: and from the mixture of these, all the intermediate ones proceed, and white from an equable mixture of the whole; black on the contrary, from the small quantity of any of them being reflected; or, all of them in a great measure being fuffocated. Cheyne's philof. principles. p. 285. In the wonderful mixture of these beautiful colours, we may fee the many-coloured coat of Jofeph; afterwards the rich and various robes of the high-priest; and in the union of them, the white rayment of the great day of atonement or clothing, when by the blood of the lamb, the figure of Jefus Chrift, all fins were covered over, and made as white as fnow in Salmon. Let me here observe, that the feven founds or tones in music correspond with the seven colours, but have not fuch an infinity of fhades, or gradations as the

laft:

laft: yet we find the golden harps on the fea of cryftal, mingled with fire, and the white robes of the harpers: for founds depend as much on a re pelling, and refifting power, as colours do on different yielding and penetrated denfities. Mai monides obferves in More Nevochim, p. 70. That it is faid, God faw and heard, and fmelled; but no where that he tafted and touched. As the three nobleft fenfes of fight, hearing and smelling, have a relation to colours, founds, and odours, in the most spiritual and expansive sphere of activity, and the greatest liberty from hardness and conftriction: they are all introduced as making part of the greater wonders of God in heaven; and they were feen ufed every day in the temple, in mufical inftruments and voices, in the odorous cloud of incenfe, and in the embroidered veil in the holy place, as well as in the white rayment of the priests ministring at the altars. In regard to tafting and touching, this Jew (faid to be the first who ceafed to dote,) muit be mistaken, as the altar of brass with the flesh and blood and the wine and meat-offering conti nually upon it was the table of the Lord, figuratively representing God nourishing his fervants, the priests, out of that fire; and in fome offerings, the

*

* Dr. Sykes on the nature, &c. of facrifices, makes them a kind of eating and drinking with God as it were at his table; and in confequence of a ftate of friendship by repentance and confeffion

fire, the priest and the offerer partook together of the oblation. And as to touching, the Lord sent forth his hand, and touched the prophet's mouth, Jerem. i. 9. and how often is hand used, and to lay it on and remove it, in holy writ? now,with respect to darkness, or any appearance of blackness, the wifeft part of the Hebrews denoted judgment by it: the dark cloud ftands near the white cloud, judgment and mercy touch each other. The fenfe intended reflects honour on their heart and underflanding refpecting the Lord God, and his gracious judgments; for they learned from the fin and trespass-offering, going up in fmoke or black vapour at the altar; and when the confumption was perfected, making part of the flame, where the lamb, the father's judge, fat on his figurative throne, and partook of the light, ftrength and incorruptible power of that element. But it was not intended, as Abarbanel on Levit. and Maimonides on facrifices, and Outram from them, have fuppofed, that the person that put his hand upon the head of the beast,

of fins. In the first view, he has the true fenfe of the altar of Mofes but the terms were, a confeffion of their flesh and blood being the fin and cause of fin: and that the confeffor wanted a new blood to form new flesh of incorruption, to bear God's face in fire or light, unconfumed and rejoycing in that clothing of glory. Of which figure the defcent of the boly Spirit at Pentecofte, in every truth to the figures of the altar of perpetual fire and perpetual

blood

beaft, by this rite confeffed the defert of his fins, and declared the blood of that animal to be shed in lieu of his own; and that it was juft and right, that the offender's life fhould be taken away, as was that of the beaft brought to the altar. The Rabbies taught thus I grant; fo did their priests, and perverted the whole defign. The confeffion was this: I, the offender am clothed with Adam's coat of skins, the properties of the animal flesh and blood: I bear the mark of the fin of Adam's eating the mixture of good and evil, in the member of the circumcifion; and in my mother's uncleannefs that brought me forth, a flave to toil, and a prifoner to death: thou, O Lord, haft promised that this body of the fin, and of the death, fhall be taken away by the fire and blood of that lamb on high, as he now in the figure confumes the flesh and blood of the beaft, in whofe image I stand as

to

blood from the lamb upon it,' was the full manifestation and publication of the judgment by fire, and the baptifm to wash away the fallen blood by the blood from heaven. And in p. 337. He fup pofes the fire on the altar reprefented God who was want to manifeft himself in a Shechinah or flame; as he did to Mofes in the bush, and in the holy of holies in the tabernacle. This is partly true, as God is known to us in the real fire of the heavenly nature, fitting in the believer, as the temple and house of this spirit of God to dwell in, and refine man, as gold and filver is purged from all mixtury of bafe metals adhering to them. But he is mistaken in mak

to my flesh; and then clothe me with the garment of fire or light, as he now covers over this animal with the flame of his victorious power. And the judgment of God, in agreement to this promife of the one feed, and lamb who was to cover us with the garments of the ANCIENT of DAYS, was opened to all nations, at Pentecofte, in that glorious revelation of God, in fire and blood, and vapor of smoke, the Schechinah, and cloud of glory: and this is that blessed judgment which is given to those who know and confefs the lofs of the glory in Adam, and accept the righteousness of, and from Chrift, the heavenly man; it muft, according to God's promife, and for the reward of our Lord's death and obedience to the crofs, be poured out on all flesh, that they might glorify the Lord God, and his lamb, for the great undeserved, unexpected falvation which has been preparing from ages paft;

;

ing the whole burnt-offering, being given to God on the altar, a fign of defire of friendship and reconciliation; and an acknowledgment of their unworthinefs, as they eat no part of the facrifice. For the truth is, God received the whole of it, as a figure of the finner confumed into the fire, and made one with it in the life and power of that wonderful element, where judgment ended in the deftruction of the flesh, and in the renovation of the spirit. The fame as it was in Elijah's chariot and horses of fire; and in the pouring forth of the holy spirit at the Pentecostal baptifm of the judgment by fire, when the brethren were made boly by this bleffed