falfe Ideas and Conceptions concerning both the Fire, and the Lamb, as im

porting

the Opinion of Witfius, the humble State of Chrift when he expiated our Sins by the Oblation of his own Body. But this Interpretation bears no Agreement in Time, or with the Reason of the Thing: and the perpetual Fire was no Mark of Wrath against the Lamb, or of his fuffering State, but of Delight and Joy in him. Lamy de Tabernaculo p. 927, and 939, fays, That the Altar of Brafs was a Figure of the Cross of Chrift. But this Senfe is quite foreign to the Design of the Inftitution; for the Lamb was not enduring Vengeance in Fire for fo many Centuries under the typical Law, to denote his Sufferings on the fixth Day of the Week at the Feast of Pallover. In this Way of Interpretation go all the Commentators, and are far wide of the spiritual, and evangelical Sense of the Altar and its Fire: for they fignified the great Love of God in selecting one Son, and preferving the true Fire of eternal Life in his Flesh and Blood, which he fhould give for the Life of the World; and which the Law of Figures fhewed, because no Perfon could pass into the firft holy Place, but by the Means of the typical Rites of that Altar. How much foever the Piety of false Interpretation may be excufed, the Error of it Qught not to be defended, for it hinders the Light and Power, and Knowledge of the true Gospel.

+ Mifcell. Sac. de Tabernac. Levitici Myfteriis. Vol. I. 412.

porting the Vengeance of God, and the Sufferings of his Son in the Figure, which are adopted by the Generality of Commentators, confound the Gift of Prophefying under the Gofpel, deface the Beauty, and darken the Glory of both Ministrations. And as the true Reason will be more largely given under the fecond Type; and Rite of the daily Service, in the Oblation of the Lamb, I have faid lefs on this Subject, than otherwise I fhould

* A Senfe of another Kind, though equally Foreign, is brought by Lamy from Philo, who is for the moft Part an abfurd Spiritualizer of the legal Figures: because the Gifts of God are perpetual, and never ceafe, or are interrupted in their Course, but Day' and Night are given to us Men for our Enjoyment: therefore this facred Fire is a Figure of Thanksgiving, which must be continually fo renewed by us, as it may never be extinguished. In this Paffage the Jew affigns a moral Reafon, inftead of a phyfical one; and which has not the leaft Shadow of Agreement with the whole Service performed continually upon that Altar :" for he speaks not a Word of giving Thanks for the Lamb, his Flesh and Blood, and the Wine and Bread put into that Fire: nor has he any Conception for what End the Lamb was offered up upon that Altar; and as the Fire and the Lamb had so close a Connection, it is the more astonishing, how this learned Man could fo interpret this capital Figure of the Law.

I fhould have done. We proceed therefore to the Explanation of the Rites, refpecting the two Lambs to be offered daily, and the Meat and Drink-Offering attending this Part of the Service. The Law for this Oblation is found in Exodus Ch. xxix. v. 38-42. And this is that which thou shalt offer upon the Altar; two Lambs of the (n) first Year, by the Day, continually: one Lamb thou shalt offer in the Morning; and the Second Lamb thou shalt offer between the Evenings. And a tenth Deal of Flour, mingled with the fourth Part of an Hin of beaten Oil; and for a Drink-Offering, the fourth Part of an Hin of Wine, for the one Lamb. And the other Lamb thou shalt offer between the Evenings: according to the Meat-Offering of the Morning, and according to the Drink-Offering thereof, thou shalt make for it, for a Savor of Reft, a Fire-Offering unto JEHOVAH. A continual BurntOffering throughout your Generations, at the Door of the Tent of the Congregation, before JEHOVAH where I will meet with you,

(n) In the Hebrew, Sons of the Year.

you, to speak unto thee there. In Numbers Ch. xxviii. ver. 3-8. The Law for this Offering runs in thefe Words: and thou shalt fay unto them, this is the FireOffering which ye shall offer unto JehoVAH: two Lambs of the first Year, perfect, by the Day, for a continual BurntOffering. The one Lamb shalt thou offer in the Morning, and the other Lamb thou fhalt offer between the Evenings; and the Tenth of an Ephah of Flour for a MeatOffering, mingled with the Fourth of an Hin of beaten Oil: a continual BurntOffering which was ordained in Mount SINAI for a Savor of Reft, a Fire-Offering unto JEHOVAH. And the DrinkOffering thereof the Fourth of an Hin for one Lamb in the holy Place thou shalt cause to be poured out the Drink-Offering of ftrong (Wine) unto JEHOVAH. And the other Lamb shalt thou offer between the Evenings: as the Meat-Offering of the Morning, and as the Drink-Offering thereof thou shalt offer it, a Fire-Offering, a Savor of Reft unto JEHOVAH.

In explaining this great Oblation under Mofes, the Servant in Types and Shadows,

dows, we fhall confider all the Particulars of the Law, which are therein commanded. First then, as the Redemption of all Men who died in (0) Adam, was fore-defigned in the fecret Council and Will of the Supreme God; and as this great Bleffing was to be wrought by the Intervention and Mediation of one Son chofen for this glorious End of Love and Goodness; the Figure and Shadow of his Work and Ministry was reAtricted to one Lamb, though the Oblation was repeated in the Morning, and in the Evenings of every Day. And this Lamb was to be flain, that the flowing

of

*There can be no Reason to infift on every Circumstance which the Priefts performed, as reprefented by the Talmuds; because as many. Parts were not commanded, they cannot claim the Regard of a divine Injunction. What these Particularities were, may be feen in Lightfoot's Works, where he gives the daily Miniftry of the Temple, and in Conrad I. Kenius's Tractatus Talmudicus de cultu quotidiana Templi. However, fuch Circumftances as may throw a Light on any Paffage of the Old or New Testament, fhall be occafionally introduced, without requiring any more Regard, than they appear to have juft Title to.

(0) 1 Cor. xv. 22.

Rom. v. 15-28.