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apostles are evangelists and speak good tidings from the shadows of the law realized in the Mefrah ; and Paul in this place sees the seven sabbaths of years fprinkled with the blood of the lamb in the figure, which must have the truth fulfilled under our Lord, as Isaiah declares in ch. Ixvi. 23, 24. “ It " shall be from moon to its modon, and from fabbath " to fabbath, all flesh shall come to worship before “ my faces, faith JEHOVAH.” What measure of time the moons and fabbaths prefigure, has been explained in the feast of trumpets celebrated on the first day of the seventh month, and in the fabbatical gear published by me. The sentiments of the ancient Hebrew church, and of the Christian church coincide in these points; and were well under. ftood, before the gospel became fecular, worldly and political, and sunk into darkness and false prophecying under every establishment, when men became masters, not servants to the faith, and to one master, even Christ. In respect to the expression, our God, it is a fine remark of the great and pious Newton, mentioned by Voltaire in his metaphysics of this philosopher, at p. 4. “ We do “ not say, my eternal, my infinite, because those at* tributes belong not to human nature; but that “ we do, and ought to say my God, thereby im“ plying that we understand him to be the master " and preserver of our lives, and the object of ri our thoughts." But in this beautiful reflection

which endears the name of God to his creatures, as the name of father does to children; the Jews have said the same thing, when they speak of the Enfoph, or the one infinite, who is a name without a relative character, or any attributes in himself. And that to become intelligible, he goes forth in generation with a centre and a circumference in every system: the whole of which is called his son, Zachar, both in the powers of heaven, and of earth. That through the first and eldest visible God, all subsequent creations must derive their knowledge of the one invisible, who, in his proper infinity and absolute felf, is a total darkness, and incomprehensible essence. On this ground, they make a just distinction between the cause of causes, and the cause of all causes: for by the first, they understand the eldest born of pure deity who becomes the cause and author of all other subsequent fystems, while he himself is subject to the author of his filiation. They hold, that every system has its triad, and the seven emanations flowing from them: of which Abraham, Ifaac and Jacob are the three, making one father to Ifrael; and the seven Spirits emaning from the three primary numbers from the decad, the fulness of a king and priest after the order of Melchizedek. The ten numbers the learned may see in Vitringe obf. f. L. 1 cap. M 2


10. v. 21. “To * JEHOVIH the Lord ( Adonaj) “ are the goings forth of death.” This passage does not signify the ways, by which death goeth forth upon men to destroy them, as Hammond supposes, who is supported in that sense by bishop Louth, in the annotations on Merrick's Psalms p. 142. The ancient translation and the feptuagint are both right. The reason is, because the word hás reference to salvations preceding it: and, as death and deaths are to be destroyed by their opposites, as darkness by- light, and sickness by health; so this great deliverance from the prisons and graves of corrupt flesh and blood will come from JEHOVAH, that name surpassing knowledge in the heighth and depth of compassions, and not forbidden to be pronounced, as the blind Jews of this day pretend, for it is the glorious name, by which the priest blessed the people with his ten fingers held up and extended, shewing the right and left hand of the high priest above, according to the order of Melchizedek, whose tenth appeared firft in

* I shall pay little regard to the unusual punctuation of the word Jehovah, read here with the points of Elohim. Leusden may reverence the Masorites as prophets, as well as other defenders of the antiquity of the points. There is no doubt with me, but that they have practised upon the points with a design, as well as the later Cabbalists have upon their ancient interpretations, to darken the prophets, as a defence to their cause.


Abraham's oblation. Numb. vi. 23–26. Gen. xiv. 20. Heb. vii. 6, 9. These tithes have been ex-' plained in the mysteries of the first born and first fruits in many passages of that large treatise published by me. As the prophets speak of death to be swallowed up in victory, the goings forth of death are here to be interpreted, not by a curse, but a blessing; not by the keys of death to frut, but to open, as Christ is a deliverer from fin and death. The * first and fecond death are familiar expressions with the Hebrew writers long before the apostle John was favoured with his revelation, so totally conformable to the purer part of the ancient

* Of the second death, they say, Cain sinned in a twofold manner; therefore he was punished with a twofold death; so that the latter death Mould be of longer duration then the former. The Targum says on Ifaiah ch. xxii. 14. It is decrced by the Lord, that this fin shall not be forgiven, till ye shall die the second death. In Bava Bathra fol. 10. 1, cited by Schoetgenius, we find a trace of ancient gospel on Prov. xi. 4. Wkat is the mercy that delivereth from the judgment of heļl? answer, that wrath which is called gnebrab, passing over, as they interpret Zephaniah, ch. i. 13. that day is a day of wrath. What is that mercy which shall detiyer from the second death? answer, when one gives, and knows not so whom he gives. By this, we may explain the difficult parfage, 1 John ch. v. 16, 17. There is a fin.unto deatb; all unrighteousness is sin, and there is a fin not unto death. And no doubt the apostle means the distinction between sinning with a highs hand, and the presumptious fin David prays against, which demands the severity of the second death, at the end of the icoo years. Rev. XX. 144


M 3

interpretations of the law and the prophets. The new testament is even in phraseology as well as in fenfe, the truth to the letter of Mofes, where the face. of Jefus Christ is unvailed, that the ends of the earth may look unto him, and be faved. Ifa. xly. 22. As this Psalm is pregnant with the blessings of the most perfect kind, Bythner interprets issues of death in consonance to the name of Jehovah : it is the Lord's work to bring forth from death. Now

Fehovah speaketh thus, I kill, and I make alive ; I wound, and I heal; and none can deliver out of my hand, Deut. xxxii. 39. Blessed be the Lord: he can bring life out of death, and good out of evil. The manner of his killing in flesh, and quickening in fpirit, was taught daily by the altars of brass and of gold, where death and life were figured, and judgment and mercy kissed each other, as I have shewed in the daily service of the temple, that g/pel in the figure, which Mofes preached contimually, till the descent in fire, blood and vapor of the odorous incense, or white cloud, the truths to those altars, proclaimed the judgments of the Lord to the ends of the earth. But the priests of Baal, Moloch and the dragon soon destroyed the name and power of Christ from the sight of men, so that the church has been a wilderness without rain for 1260 years, Nor are the seven shepherds, and eight princes of men zet manifested to deliver the gospel from the Assyrian that is come into the land, and treadeth


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