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the parting of his garments, foretold almost a thous sand years before their literal completion in Pfalz Ixix. 21. Pfal. xxii. 18. cannot be more clearly applied, than this prophecy to his visible and glorious ascension. The predictions of such uncommon events for the Meffiah to fulfill, were laid so long before, and read constantly, and even applied by the ancient Hebrews to this one person: made a part of their public worship in the temple, and in the synagogues, where the Psalms were particularly used: these things, that they should be accomplished at all, and by the hands of Jews too, form fuch an evidence of a divine hand, that no unbelief can be well greater than that of the Jews, except that of our day, which, without any of that people's prejudices, insults and mocks their Saviour. The chariot here mentioned appears to ke the fame throne, which Daniel fees in such overwhelming grandeur and majesty in chap. vii, 9-14. Surrounded by myriads of spirits, whom David styles the great congregation of Gods, (Elohim) standing before the ANCIENT of DAYS; that is, the creator of all days, or ages, as Moses has given us the evolution of a new creation by evenings, and mornings in Gen: i. 1–27. Nor is this chariot, put for many, but for one throne supplying all other ihrones, cherubical chariots, and cæleftial funs, drinking their glory and light from this immense fountain cf life and happiness. To this throre, the son of
man was brought ages past, and fat in the glory before the cons, or times appointed for the redemption of his father and mother, and brethren born under sin and curfe. He waş then the branch, Channah with the great Caph, to denote the magnificence, as the Jewish writers observe on Pfal, 1xxx. 16. who was in another figure, the foundațion-store, upon which the whole new world should be rebuilt, and never fall by disobedience: this is the fon, even the son of man whom the Lord strengthened for himself, and his own council of redeeming grace. To this truth attested by the ancient Jews, Psal. ii. 1-12, and Pfal. 110. Rev. xii, 5. Dan, yii. 13. and Ifa. Ixvi. 7. bear their concurrent teľtimony; which I have more fully explained in the first dialogue, lately addressed to the Jews. The form of all chariots of the Lord God, that is ches rubical thrones for those eminent spirirs, called Elohim and Malkim, Gods and kings, is after his own magnificent throne. Kings are funs of living light in their heavenly kingdoms, in whom God has his tabernacle inward; for all suns of the true light have a globular circumference, high and lifted up. like the wheels of the cherubim: their subjects are. blessed in their orbs, those portions of the sea like. chrystal, -according to their kingdoms and inheritances divided to them. Consider in this place these passages, they that love him, shall be as the fun in his might. Judg, v. 31. The righteous shall shine, as the fun. Mark iv. 6. Rev. i. 16. and as John is shewn 144000 kings and priests, so many thrones of light are appointed unto them to fit in judgment of fire, to purify and bless all nations in the end. Rev. vii. 9. The word Shinan, * importing to reiterate, or to double, is only found in this place. The spiritual sense is the fame, as thummim perfections, and taumim, to produce twins ; because all perfection conGifts in that form, male and female made he him. Gen. i. 26. on this ground, the first holy place of the temple rebuilt in the figure was called Bathsheba, the daughter beare ing feven lights in a golden vessel, who is then in
* The learned archdeacon Sharp acknowledges Shinan to fig, nify thousands of double ones; but he knew not the reason of the word, in Hutchinson's cherubim examined. p. 397. what Ainsworth says, as cited also by Lydius in Syntagm. Sac. de re militari. c. 10. that Shanan to sharpen, may signify chariots armed with fcythes and sharp books, will suit a Calvinist's idea of the Lord of bofts. For out of Auflin's system, comes up the beast with two borns like a lamb, but he speaks like a dragon. Rev. xiii, II, God and Christ are not generals of armies to destroy, in the wrath of man, but of hosts for íalvation and peace : it is this false proplet with his lying tongues in teachers, that has filled the christian world with blood and laughter, both in civil and religious wars. And it has now the impudence to make God a party in all quarşels, and to sing te deum for the destruction of those, for whom Cbrift tafled deatb; and whom he must redeem according to the testimony. What great guilt will be to priests and ministers who teach men to break the least of Christ's laws, and arc trumpeters of war, not peace-makers?
this state of renovation fit to compass the man, and become one divine body and spirit, Zachar, a male and a memorial of the Lord. In this perfect state exists the most joyful life, and a generation of their children which never divide from the root or womb of their spiritual birth: and here the woman barren by the division and breach, becomes in the eminent sense a joyful mother of children never to die, for they are not flesh under death, but fpirit incapable of dissolution. Psal. cxiii. 9. “The “ Lord is among them, in Sinai, his fanćtuary, or ” in his holy tabernacle.” The angels were in the midst of the great fire, out of which God spake at Sinai, just as they were before the throne of the ANCIENT of DAYS, and the river of fire flowing from him. Deut. iv. 11, 36. Dan. vii. 9. Sinai, the wrath changes into Zion in the spiritual sense: and at Pentecoste, they who were sanctified with the blood, fire and vapor of heaven, saw their father's face, and put on his white rayment : therefore God was in his fanctuary, in his holy splendor and marvellous light, to which no man by nature can now approach. Nor could those elders have done so, but by the mediation of the powers on high, given by grace to them; through which they were one with Christ, as he is one with the father. We see then Sinai pass over into Zion, wrath against flesh into spirit of life, and darkness unto light. Lud. de dicu says, Sinai is emphatically declared to be in
the fanftuary, which is true, as the dispensation is changed from the trembling, terrified flesh of the Ifrael of the letter, and of Moses, the law of destruction against our nakedness, by shewing the fon coming in new feesh and blood, and proclaiming Basar, good news in his fpiritual advent. It is not neces, fary with Genebrard to suppose the Caph, as, at Sinai, is wanted here to complete the sense. The truth is fulfilled in the spirit, as the apostle interprets the glorious change in Heb. xii, 18. 27. Gal. įv. 22–31.
In verse 19. The triumphant ascension meets qur view; for what is spoken, regards God and his Christ, meaning the ANCIENT of DAYS, and the fon of man united to him, and fitting on the throne, called the GLORY, both under the law and the gospel. He ascended, where he was, before he descended to work out salvation in the flesh, as the fin-offering for the whole world. What if ye shall see the fon of man afcend up, where he was before. John iji. 13.—3. 13. “ Thou haft “ ascended on high, from mount Olivet, the moun, “ tain of unction and peace. Aets i. 12. Zech. xiv. 54. Thou hast lead captivity captive, and receiv"ed gifts for 'man, or it may be in the man, of “ forrow and suffering : yea, even for the rebellious " that the Lord God might dwell among them.” To this prophecy, the apostle speaks, he that des fcended, is the fume that afcended far above all heao