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is sequestered and reserved for God alone, in like sort as the heaven is inaccessible by man."* And

had he rightly understood the subject, have, on this account, denominated the intermediate heaven, a place prophane and common. But we shall soon have occasion to show, that his remarks, with the exception of that which asserts that the holiest of holies is a type of heaven, are wholly unworthy of attention. The whole absurd recital is as follows:-"I cannot, therefore, but greatly wonder at the strange and causeless malice which other nations have conceived against us, as if we were injurious against the Divine Majesty, which (they say) they so much honour. For if a nian mark the composition of the tabernacle, and examine the habit of the high priest, and consider all the sacred vessels which we use in celebrating the divine service, he shall find that our lawgiver was a man of a divine spirit, and that we, without any cause, are injured by other nations. For if, without partiality, a man will duly examine it, he shall find that all things have been done to represent and figure the world. For the tabernacle is of thirty cubits, divided into three parts, whereof two are left for the sacrifice, as place prophane or common, signifying the land and sea, wherein all sort of creatures are conversant; but the third part is sequestered, and reserved for God alone, in like sort as the heaven is inaccessible by man. The table on which the twelve loaves were placed signifieth the year, divided into twelve months; the candlestick made of seventy pieces, signifieth the twelve signs through which every one of the seven planets pass; the seven lamps that were therein represent the seven planets; the vails made of four kinds of stuff resemble the four elements, for the linen seems to represent the earth, from whence it was drawn and derived; the purple resembles the sea, because the purple colour is made of the blood of a shell-fish called murex; the hyacinth signifieth the airs and the scarlet denoteth the fire. The tunicle, likewise, of the high-priest typifies the earth, for it is made of linen; the hyacinth, which inclines to azure, shows the heavens; the pomegranates resemble the lightning, as the bells the noise of the thunder; the surcoat showeth that the whole world is composed of four elements, resembled by its four colours, to

as this highest symbol, the holiest of holies, was understood by the Israelites as typical of highest

which gold is annexed, (as I interpret it,) for that light is annexed to all things. Essen also is planted in the middie thereof, in such sort as the earth obtaineth the middle place of the world; likewise the girdle wherewith he is girt resembleth the sea, which enfoldeth and begirteth all things; the two sardonyx stones (set as buttons or loops in the high-priest's garment) signify the sun and moon; the number of the gems allude to the number of the months, or the twelve houses, or the equal number of parts of that circle which the Grecians call the Zodiac."

We have already pointed out one exception to this mass of ignorance and absurd conceits, respecting the types representing the tripartite tabernacle and its appendages; namely, that Josephus is unquestionably correct in asserting that the holiest of holies is a type of highest heaven. And from among his strange opinions respecting the symbolic meaning of the great Jewish priest's attire, we now proceed to state another in which he is indisputably correct, for he goes on to tell us, "that the tiara or mitre hath an allusion to heaven, by reason of its azure or hyacinthine colour, for otherwise the name of God might not be placed therein; and the triple crown of gold, by its brightness, represents his glory and sovereign majesty." And as we know on certain grounds that the high-priest who wore this triple crown was the delegated representative of the second blessed Person in the glorious Trinity, no type could possibly be so aptly representative of the spiritual union subsisting between God the Father, Son, and Holy Ghost, as the triple crown of glory placed on one single head. It is observable, that the conceits we have transcribed from Josephus were written subsequent to that lapse of ages and calamities, (unto the Jews that greatest of all calamities, the downfall of Jerusalem,) which would conspire, as already noted, to obliterate the truth of original revelation, and in its stead supply confused and erroneous fiction. A remark, the justness of which is fully proved by the quotation just inserted, for this is palpably composed of a mixture of truth and falsehood. One grand and most important fact is, however, very distinctly established; namely, that the third or

heaven, it strengthens our conjecture respecting the first and second division of the tabernacle, rendering it most probable, that the meaning of these types had also been originally explained to the elders of that people. How far reason and Scripture coincide in supporting the supposition as to the figurative import of mount Sinai and its surrounding wilderness, we now proceed to inquire.

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That the deliverance of Israel from the bondage of Pharaoh was symbolic of our greater deliverance from the bondage of Satan; that their journey through the wilderness was symbolic of our journey to the heavenly Canaan; that the earthly Canaan to which their hopes all pointed was symbolic of the heavenly Canaan to which our hopes aspire, are canvassed and acknowledged points. Moreover, brethren, I would not have you ignorant, how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud, and in the sea. And did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual rock that followed them and that rock was Christ." And indeed every circumstance that attended the children of Israel, from their departure out of Egypt until their entrance into the promised Canaan, does, we think, appear allusive to things in the heavens. Such as the blood of the paschal lamb struck on the side posts of Israel's houses, staying the hand of the destroying angel. The de

last division of the tabernacle or temple, prefigured the heaven of heavens, the seat of Deity.

struction of Pharaoh and his host having been effected through his own subtile machinations against Moses and God's people, appears symbolic of the destruction of Satan and his host having been effected through his own subtile machinations against Christ and his people. The bite of fiery serpents in the wilderness, and the cure effected by looking up unto the symbol of that bitten nature which was articled when cured to cure all other bites, and bruise the fiery serpent's head.* The putting The putting forth without the camp all those that are unclean, denoting total exclusion of all those who are defiled with sin from out the heavenly Canaan; and that purifying and perfecting must be brought to pass during our encampment in the intermediate heaven. Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. For mine angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, and the Hivites, and the Jebusites and I will cut them off," (Exod. xxiii. 20, 23,) like the gigantic Anakims whom I turned out of heaven. (Deut. ii. 10, 11.)

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* The reason of a fiery brazen serpent having been selected for this type appears to have been for the purpose of signifying how miserably our nature had been impregnated with evil by the bite inflicted on it by the infernal serpent, and to pre-shew the cure that would be effected by his Almighty opponent vanquishing him in the nature he had wickedly polluted; and which our Lord himself compares unto the nature of the devil. Have I not chosen you twelve, and one of you is a devil? Synonymous to serpent, that great serpent, the devil.

Their encampment at Elim where were twelve wells of water and threescore and ten palm trees; (Exod. xv. 27;) evidently descriptive of our encampment in the heavenly, holy place, or heavenly paradisaic gardens, which in the figurative patterns we behold surrounded by palm trees. Their being led by Moses, the servant of God, to the terrestrial Canaan, typifying their being led by Jesus, the Son of God, to the celestial Canaan. If these things, without constraint on truth, may be considered in the light suggested, it does, we think, tend to increase the probability we are about to show-namely, that mount Sinai had been once held typical of the threefold heavens.

This celebrated mountain was situated in Arabia,* "a country distinguished by many remarkable circumstances, a recollection of which, in connexion with others, ought to draw our attention to it. Arabia was inhabited by the first generations of men. There it pleased the Creator first to reveal himself to his creatures; and there He himself delivered unto them his law from heaven. Here the Son of God assumed the human nature. From hence, as Justin Martyr, Tertullian, Cyprian, and Epiphanius assert, the eastern magi commenced their journey to Jerusalem, saying, Where is He that is born King of the Jews? for we have seen his star in the east, and are come to worship him. This is the country pointed out by the Psalmist, when predicting the accession of the Gentiles he

* Buchanan's Christian Researches, p. 194.

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