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must seek the spirit of these transactions as the prophets did, by looking to God and Christ under the gospel. Mount Sinai which gendreth unto bondage, is Hagar: and this mount Sinai in Arabia answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above, is free, which is the mother of us all. Gal. iv. 21–28. The flesh of Hagar is the flesh of compaction or straitness, as misrajim, Egypt fignifies : and the new Jerusalem is the lamb's wife, the Sarah, or mother of spiritual bodies, and free fons whom death can never touch, because there are not two bloods but one, which forms the tabernacles of God. Flesh is ftill bound over to death, and trembles at the fire of Sinai, though the dispensation be changed to mount Zion, where God will swallow up death in victory, or for ever; even the vail spread over all nations. Ifa. xxv. 7, 8. Heb. xii. 18. Christ is the HE, yesterday, to day, * and for the ages. The prophets sung his victories as þegun, and knew the dark sayings and mystic veil in types, and all the fimilitudes by which he was re

* Spinoza, by nation and education a Jew, had forgot the two principles, on which all creations are built, which the Hebrews call spirit and matter, male and female, bridegroom and bride, the brother and fifter; expressions extant in the gospel. He was perhaps driven to materialism, to avoid the horrid doctrines of Galvin, which he heard trumpeted in Holland. And the same tenets force many liberal minds into deifm.

presented. presented. Sinai in one branch of the mount was also called HOREB, dry barren earth; where Amalek dwelt before; and in that part of Sinai in Arabia, the mixture of good and evil, Moab and Edom, the posterity of Efau, had their habitations. Let us cast our eyes to mount Zion revealed at the · Pentecofte, (to which the prophets looked under the figure,) for all tongues and peoples, and for Moab, Ammon, Egypt, Edom, and all the ancient nations put under the curfe for destruction. Here was the gospel preached to all the tongues of Babylon, the old world; here God the Mesfah descended in his mighty breath, and in his chariot, and pillars of fire, and in the blood of the everlasting covenant, or purification. Berith, the covenant, signifies the effect of it, whether derived from Barah to eat, or from Barar to pu. rify ; both these actions were done in the fire of the altar, the table of the Lord. To which our Lord, the best interpreter of his own shadows and their spirit, refers, when he says, I stand at the door and knock: if any man hear my voice, and open unto me, I will come in to him, and will fup with him, and he with me. Rev. iii. 20. The heavens were opened, and distilled the dew of his head, the water of life, for no cloud of his forming can rise but from the river of God, the chebar, before the throne. At this festival, the spirit was poured on the wilderness, the dry ground of the earthen vessel and tabernacle of death, as the prophets law by the

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types, their lessons to spiritualize. Here Jesus
Christ was fhewn as the fon of Abraham, the son of
David: the Ifaac of the first, and heir of all his
father's goods; the Solomon of the second, by Bath-
fheba, the daughter of an oath or seven, the wife of
Urijah, the fire of Fah in the spirit, but in the letter,
a woman who bore the figure of the sevenfold fpirit
of God: by whom he was brought forth in this
world, by the virgin of the fallen house of David
who gave him the body prepared to die in for the
salvation of the whole world.
- Sinai now loses the darkness, tempests, black-
ness and fire, the sound of a trumpet, and the voice
of words fo terrible, that Moses, the man of flesh,
and the wrath of God in his ministration against
flesh, said, I exceedingly fear and quake. Heb. xii.
18. The lamb reigns now on mount Zion, from
whose throne proceed thunderings, lightenings and
voices; and before it seven lamps of fire, which
are the seven spirits of God. Rev. 4. and before
the throne a fea of glass like unto crystal. This is
the same thronę as that of the ANCIENT of
DAYS in Dan, vii. 13. to which the son of man
was brought from his mother's womb. Rev. xii. 5.
To whom the angels, (Elohim) thousand thousands
ministered unto him, and ten thousand times ten
thousand stood before him; which throne we find
again in Rev. v. 11. where Fohn heard the voice
of many angels round about the throne, and the

beasts

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beasts and the elders; and the number of them was ten thousand times ten thousand, and thou, sands of thousands; saying with a loud voice, worthy is the lamb that was pain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. * And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, blessing and honour and glory and power bę unto him that fitteth upon the throne, and unto the lamb for ages of ages. Before this throne is the sea of glass like unto chrystal penetrated with fire in every heighth and depth; and from this throne, come forth, (expressing con tinuance) lightenings, and voices, and thunder. ings, and an earthquake and hail. All which in the spiritual sense are bleslings from that mount ; on some of these words Braunius on the feventh Jeal has

* In this place, we find the seven Spirits, so celebrated among the Jews under the name of Sephiroth, or numbers. These were taken from the seven lights of the holy place, and are represented under different images, such as seven eyes, seven horns, seven stars, seven pillars of Wisdom's house, and seven steps or ascents to the east-gate of Ezekiel's temple. This variety of fimilitudes and emblems enrich the sacred writings, and give room for the Midrash, or studious investigation, as Vitringa and Chryfoftom observe on our Lord's expression, search the scriptures, as miners dig and examine carefully, for precious metals hid under the rough coats of coarser fossils.

happily

happily prophesied, by bringing good tidings to man's temple, and new house in the Lord. Dans zius too, in his dissertation on the promulgation of the gospel no less illustrious than that of the law, on A&ts 2. where he opens the feast of Pentecoste in evangelical antitypes to the mount Sinai's dreadful signs of the presence of divine majesty. But how imperfectly must men write who know not that flesh is fin, (as Matthias Flaccius supported well against all opponents) and is the son of perdition in every man, and the enmity against God to be flain, and the beast called for under the gospel, to the horns of the spiritual altar, to be burned away in the everlasting fire of holy vengeance manifested at this evangelical feast, when the wrath of the lamb was seen against the flesh and blood that cannot inn herit the kingdom, and when he crucified and killed it by the sword of the spirit, the breath of his mouth and the brightness of his presence. 2 Thefl: ii. 8. 2dly, when they forget that Jesus Christ is the propitiation for the fins of the whole world, and the lamb that taketh away the fin of it, the blood of Jerusalem in bondage with all her children, by the spirit of judgment, even the spirit of burning. Ifa. iv. 4.

John i. 29. 1 John ii. 1-2. These pillars of the temple of grace and love in Jesus Christ were soon pulled down by councils, and a pretence of a par. ticular priesthood, and an exclusive right of intera preting the oracles of God; by which bold usur

pations,

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