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is stretched, thence proceed the messengers of power; and what the countenances seem to have gathered of joy or grief, all is evidently made to flow, from what is not yet brought into the piece. So are the worlds, and all the generations of the creatures therein, which have been, or are, or shall be produced, while the throne of the First-born is being prepared, and while all things are being arranged for the bringing of the “only begotten into the world.” “Ever since the world was made has thy seat been prepared, thou art from everlasting !" It is the Incarnate Son who is addressed: (Psalm cii.)

*Thy years are throughout all generations,
Of old hast thou laid the foundations of the earth,
And the heavens are the work of thy hands.
They shall perish, but thou remainest;
Yea, all of them shall wax old like a garment;
As a vesture shalt thou change them;
And they shall be changed,
But thou art the same,
And thy years shall have no end.”
It
appears also, in this and several other

passages, that not only is Christ the great end and object of the creation, but his own hand is employed in all the creation “of the house of his kingdom and glory.” “All things are created by him," as well as “for him.” Subsisting in his eternal Godhead, a distinct person from the Father, He in his Father's name, and in the assumed and covenanted relation of his future Messiahship, goes forth in creation, and in that upholding Providence which bringeth all events to pass, according to the everlasting counsels of the Deity.*

Thus we find that in the account of this world's creation, there appears a something in the infinite Creator that looks like an assumption of the finite, and the limitations of the creature: that he should labour for six days, and on the seventh rest, thus teaching, as it were, by example, ere he taught by precept, the holy rest of the sabbath, as if in some sort it was applicable to himself. In the garden of Eden he personally conversed with Adam. And after the Fall, it is evident, the manifestation of his presence was attached to some locality.

“The cherubim and flaming sword turning every way to keep the way of the tree of life,” which were “placed at the east of the garden of Eden," whence man had been expelled, I can regard in no other light than as the first model or prophetic symbol, of “the glorifying of Christ with his saints ;' when “one better MAN” shall restore the forfeited privileges which the first Adam lost, when the promise to the faithful shall be fulfilled, and they “shall sit down with the Redeemer upon his throne," and “have a right to the tree of life,” and perhaps be the appointed distributors of “its leaves,” which are “ for the healing of the nations.”+

And much besides is said respecting the Great God, which well agrees with the notion, that the Almighty Son had already condescended to act in some analogy with the limits of that created being,

* John i. 10.

+ Rev. xxii. 2.

THE FIRST COVENANT FROM SINAI.

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in which he was to become subsistent. He is Jehovah, and yet “the angel of Jehovah :” the Lord of those " angels which are sent forth to minister unto them that shall be heirs of salvation," condescending even to become the antagonist or the controller of evil angels who seek their destruction.

It is manifest also, that when he did in ancient times assume a visible form, it was that of the sons of men.

Sometimes he appeared in their ordinary form, as to Abraham and Jacob; but on other occasions, in the regal state and form of his risen and spiritualised manhood, as “the King of glory,” in the emblem of that state of being in which he is eternally to subsist. Of this class was the manifestation of his Divine Majesty on the top of Sinai.

“ Sinai is in the sanctuary,” describes the inauguration of the great King in his latter day glories. Isaiah saw this same glory. He is expressly said to have seen the glory of Christ.

“ In the year that King Uzziah died, I saw Jehovah sitting upon a throne, high and lifted up, and his train filled the temple; above it stood the seraphim, each one had six wings, with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is Jehovah Sabaoth,” &c.*

Isaiah is sensible he hath seen “the King,".“ the very King,” “Jehovah Sabaoth,” “the eternal come into the world,” in the character of “the captain,"

great marshal” of the heavenly hosts, and king of his people Israel, who was to sit for ever upon the throne of his father David, when David's sons had “died like men, and fallen like one of the princes.”

Chap. vi.

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These emblematical beings, “ the seraphim," or

cherubim of glory,” so often seen accompanying the manifestation of the Son, I cannot but conclude, from the opening vision of the Revelation, to shadow forth the church triumphant, glorified with Christ in heavenly places, exalted with him “far above all principality and power, and every name that is named."

We are not expressly told, indeed, that these symbols were seen in the glory of the Lord, on the top of Sinai; but we may safely infer the same : because, when Moses was directed to make the tabernacle, to be the "worldly sanctuary of the God and king of Israel, he is charged, “See thou make all things like unto the pattern shewed thee in the mount;" and in the inner tent of this tabernacle, we know figures of cherubs were formed on the sides of the mercy-seat, and wrought on the curtains of the tent. This tabernacle unquestionably contained the throne of the theocracy of Israel, while Jehovah was their king; here he met and judged his people ; here he accepted their worship and their offerings; here his cloud of glory was sometimes visible; and here his attendant priests and ministers waited continually in his presence.

SECTION THE ELEVENTH.

THE PATTERNS SHEWN TO MOSES ON THE MOUNT.

In the construction of the tabernacle, we have a prophetic symbol of

Messiah's throne, to be one day erected upon Mount Zion—This throne, the object of the mystic Babylonian's ambition—The Antichrist of the Christian Church aspires to the same- e_This seen in the Papacy—“The holy of holies," as distinguished from the holy place, a type of “ the heavenly places” which, under the new covenant, are entered by Christ, and made his abode, with his risen saints—The “holy place,” a type of the consecrated worship of restored Israel on the holy mountain of Zion.

In the erection of the “tabernacle of the congregation," in the wilderness, we cannot but be struck with the great exactness that is demanded in its construction. This is counted worthy the interference of Deity. “See,” says he, “ that thou make it in all things like unto the pattern shewed thee in the mount.” And as if this were not enough, lest the ingenuity of human artists should fail in the execution of the work, “Bezaleel and Aholiab,” and other workmen, are inspired for the task. “I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship.” All this bespeaks the vast im

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