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do&trine respecting colours, the wiser Hebrews knew it all, from the rainbow, and the variegated garments of the high-priest ; whose fullest glory, however, consisted in re-uniting all powers in white, that is, in the light, the holy Splendor, 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 sixth orange, and the last red. These are the primary and original 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 suffocated. Cheyne's philof. principles. p. 285. In the wonderful mixture of these beautiful colours, we may see the many-coloured coat of Joseph; 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 Jesus Christ, all fins were covered over, and made as white as fnow in Salmon. Let me here observe, that the seven sounds or tones in music correspond with the seven colours, but have not fuch an infinity of fhades, or gradations as the

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last: yet we find the golden harps on the fea of crystal, mingled with fire, and the white robes of the harpers: for sounds depend as much on a re. pelling, and resisting power, as colours do on different yielding and penetrated densities. Mais monides observes in More Nevochim, p. 70. That it is said, God saw and heard, and smelled; but no where that he tasted and touched, As the three noblest senses of sight, 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 constriction: they are all introduced as making part of the greater wonders of God in heaven; and they were seen ufed every day in the temple, in musical instruments and voices, in the odorous cloud of incense, 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 tasting and touching, this Jew (said to be the first who ceased to dote,) muit be mistaken, as the altar of brass with the flelh and blood and the wine and meat-offering conti. nually upon it was the table of the Lord, figuratively representing God nourishing his servants, the priests, out of that fire; * and in some offerings, the

* Dr. Sypkes on the nature, &c. of sacrifices, makes them a kind of eating and drinking with God as it were at his table; and in consequence of a state of fçiendship 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, Ferem. 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 wisest part of the Hebrews denoted judgment by it: the dark cloud stands near the white cloud, judgment and mercy touch each other. The fense intended reflects honour on their heart and underItanding respecting the Lord. God, and his gracious judgments; for they learned from the fin and trespass-offering, going up in smoke or black vapour at the altar; and when the consumption was perfected, making part of the flame, where the lamb, the father's judge, sat on his figurative throne, and partook of the light, strength and incorruptible power of that element. But it was not intended, as Abarbanel on Levit. and Maimonides on sacrifices, and Outram from them, have supposed, that the person that put his hand upon the head of the beast, by this rite confessed the desert of his sins, and declared the blood of that animal to be shed in lieu of his own; and that it was just and right, that the offender's life should be taken away, as was that of the beast brought to the altar. The Rabbies taught thus I grant; fo did their priests, and perverted the whole design. The confession 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 sin of Adam's eating the mixture of good and evil, in the member of the circumcifion; and in my mother's uncleanness that brought me forth, a slave to toil, and a prisoner to death: thou, O Lord, haft promised that this body of the fin, and of the death, shall be taken away by the fire and blood of that lamb on high, as he now in the figure consumes the flesh and blood of the beast, in whose image I stand as

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of sins. In the first view, he has the true sense of the altar of Moses: but the terms were, a confession of their flesh and blood þeing the fin and cause of fin: and that the confessor wanted a new blood to form new flesh of incorruption, to bear God's face in fire or light, unconsumed and rejoycing in that clothing of glory. Of which figure the descent of the boly Spirit at Pentecoste, in every Hutb to the figures of the altar of perpetual fire and perpetual

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blood from the lamb upon it, was the full manifestation and publication of the judgment by fire, and the baptism to wash away the fallen blood by the blood from heaven. And in p. 337. He supa poses the fire on the altar represented God who was want to mani. fest himself in a Shechinah or flame; as he did to Moses 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, sitting in the believer, as the temple and house of this spirit of God to dwell in, and refine man, as gold and silver is purged from all mixtars of brale metals adhering to them. But he is mistaken in mak

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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 promise 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 Pentecoste, 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 confess the loss of the glory in Adam, and accept the righteousness of, and from Christ, the heavenly man; it must, according to God's promise, and for the reward of our Lord's death and obedience to the cross, be poured out on all flesh, that they might glorify the Lord God, and his lamb, for the great undeserved, unexpected salvation which has been preparing from ages

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ing the whole burnt-offering, being given to God on the altar, a sign of desire of friendthip and reconciliation ; and an acknowledgment of their unworthiness, as they eat no part of the sacrifice. For the truth is, God received the whole of it, as a figure of the finner consumed into the fire, and made one with it in the life and power of that wonderful element, where judgment ended in the destruction 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 Pentecoftal baptism of the judgment by fire, when the brethren were made boly by this blessed

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