Cremer, because it is burned by the Fire of divine Wrath, and all the Night fignifies the Old, and the Morning the New Teftament. In the first Place it may be answered, that the Fire was no Emblem or Mark of Wrath against the Lamb on the Altar, but just the Contrary; it was a Feaft upon his Flesh and Blood, continually prepared in that Fire, and afcending and giving his Substance in Smoke and Vapor; because what went up in this aerial and free Diffusion, was the Lamb in another Mode of Appearance and Manifeftation: and the Afcenfion of it through all the Night was a Figure of his perpetual Work of feeding his Ifrael; as it was alfo of the perpetual Action and Power of the Fire. And as · neither of these two Operations ought to cease, they prefigured the great Work and Miniftry of the true Lamb then in the Glory, in the holy Fire, (where no Wrath dwells) which was then operating without Ceffation or Interruption.

Nor could a more lively Exhibition, and Leffon of heavenly Truths, be given through the Mediation of earthly Ele

ments and typical Rites, than this was; though according to the Letter, there must be a Difference. For in the first Place, how could an Image and Figure of a continual Communication of Flesh and Blood from the heavenly Lamb, be fhewn in an outward Manner, but by killing the Lamb daily, to give his Flesh and Blood, as the Meat and Drink of Ifrael? Secondly, How could the Union of the heavenly Fire with the true Flesh and Blood, be fhewed in a figurative Way, but by the correfpondent Element of* Fire in this World? Thirdly, How could

The Fire upon the Altar was only like other Fire; for in the true Fire of Heaven there is no devouring Property; and that which confumed the Sacrifices, was only a Figure of a better, and not the Reality itself. The Jews, however, to justify their Adherence to the Figures of their Law, affirm this Fire to have been the Light of the first Day of the Creation, and magnify it, as the Cause of continual Miracles, faying, that it ascended always in a direct Line, was never affected by the Wind, nor extinguished by the Rain. Vid. Buxtorf. Exercit. Sac. 231, 238, 258, 260. This is ever the Procedure of fuch, who build their Hope on the external Part of religious Observances, and overlook the internal and spiritual Sense. For if thefe Mi

racles

could this powerful Agent be preserved in Manifeftation and visible Operation, but by being supplied regularly with proper Matter to act upon? And Lastly, in what Manner could this Principle act at all, but as a Devourer and Confumer of the Flesh of all the Sacrifices, and of every Oblation caft into it? And yet in all these figurative Inftitutions, the Antitypes, or the Spirit and Truth of Correspondences on high, were sufficiently clear and expreffive, fo far as the Powers on Earth could refemble the Powers above. This perpetual Fire then, confidered as a Figure, had this great Truth

racles had been, in which I take no Part, they could confer no good to the Spirit or Body of any one Ifraelite, because all Figures make only the dead Letter; and from the Want of this facred Fire under the fecond Temple, it feemed to be the Defign of Divine Providence to withdraw their Attention from the outward Sign, that they might pay more Regard to the inward Signification. All falfe Religion is the fame every where: The Church of Rome has followed these Steps, and feems the true Succeffor to the Scribes and Pharifees, magnifying Types, and outward Ordinances, by setting up almoft all the Figures of the Law, and destroying the fpiritual Import of every one.

in View, that God had preferved a Seed and Root of eternal Fire in * one Son, from whofe heavenly Body and Spirit, Mankind fhould again be renewed, and have the true Fire and true Flesh, which

was

The Election of one Son from many, in Ages paft, is affirmed by David, Pf. xlv. 7. Heb. i. ix. The Perfon out of whom he was begotten by the Power of God, is revealed to St. John in Rev. xii. 1-6. and feen by Daniel in Ch. vii. 13, 14. and that this was before the Foundation of the World is declared by the Apostle, Eph. i. 4. and is the Mystery hid from everlafting Times or Ages in Rom. xvi. 26. This is the fecret Council of God intimated by our Saviour, in Matt. xiii. 35. I will utter Things bidden from the Foundation of the World: that there was a Time of begetting this Christ, when he could call God his Father, is expreffed by David, Pf. ii. 7. For these are not Prophecies of Things to be, but of Tranfactions paft, which were not indeed to be revealed till the End of the Ages, Heb. ix. 26. when the Myftery hid from the everlasting Times fhould be made known by the prophetical Writings, and by the Manifestation of that holy One, the anointed Saviour in a Body of our Form and Fashion, prepared for that Purpofe Heb. x. 5. for in the Body of Glory, he could not be made manifeft, no Flesh could fee him, and live; fince he was and is the Face and Image of the invifible God. This pre-existence of Christ in Ages past, known by the Jews, opens the most difficult Paffages of the Law, the Prophets, and the Gospel.

was Adam's Garment of Glory, his shining Rayment in Paradife. According to this Image and Figure in the Fire, and Blood and Pillars of Smoke continually reprefented and visible upon the first Altar of Brafs, as proper Types of another Fire, and Blood and Pillars of Smoke, the Defcent of the holy Spirit, the eternal Fire of the divine Generation, was foretold by the Prophet Joel, who evangelized from the Figures and Images. of the daily Oblation of the Lamb; and it was fulfilled in a real Manner, when he (b) defcended in Fire, and Blood and Vapor of Smoke, that is, in the Blood of the Lamb, wherein this Spirit burns for ever, and in Vapor, or Pillars of Smoke, that is, in the Spiritual Body, or Houfe of God, or the (i) Clouds of Heaven, at the Feast of Pentecofte; and fat on the Heads of the Hundred and Twenty Brethren from among all Nations, and Kindreds and Peoples: then were they crowned KINGS and PRIESTS, which

(b) Joel ii. 30. Matt, xxiv. 30.

Acts ii, 19.

(i) Rev. i. 7.