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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-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

portance of these models and symbolical representations. The importance was not in themselves, except as they were figures of the true tabernacle, which God has pitched, not man: all these emblems and ordinances were but "shadows of good things to come." We may add, also, that in a subsequent age, when a temple is to be erected to receive the contents of this tabernacle, the same exactitude is thought worthy to be demanded of God in its construction. "All this," said David, "the Lord made me understand in writing by his hand upon me, even all the works of this pattern."*

In the careful consideration of these emblems, therefore, I doubt not, we see a model or symbolical representation of the throne of Messiah, "when he cometh in his kingdom;" and may learn something of the nature of the intercourse of the risen and glorified Saviour, with men in the flesh, over whom he comes to reign. From this we gather generally, that it will not be after the manner of a temporal sovereign, with his guards and palaces,—“riding on horses and in chariots, he, and his servants, and his people," as if he were again to "come in the flesh," "in the body of his humiliation." "The tabernacle of God, indeed, will be with men, and he will dwell among them, and they shall see his face;" yet it will be, as to the manifestation of his presence, more after the manner of an enshrined deity, or visible object of divine worship, shewing himself in his sanctuary, and hence delivering the divine

* 1 Chronicles xxviii. 19.

oracles of his high commands, "reigning from Jerusalem to the ends of the earth."

St. Paul tells us, that this tabernacle which Moses made, "was a figure for the time then present:" that there is "a greater, and more perfect tabernacle, not made with hands," "that is to say, not of this building," or creation.

"For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us."

And he argues that

"It was necessary that the patterns of things in the heavens should be purified with these,"-the ceremonial sacrifices ;—" but the heavenly things themselves with better sacrifices than these."*

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The words of our Saviour are:

John xiv. 2, 3.—" In my Father's house are many mansions." "I go to prepare a place for you; and if I go and prepare a place for you, I will come again and take you to myself, that where I am, ye may be also."

It appears from these passages, that the antitype of the Mosaic tabernacle includes "heavenly places," and heavenly places that need cleansing. The purifying of these, leads our thoughts to the fall of angels, "the spiritual wickedness in high places" and favours the notion that the future station of the risen saints, in some manner, occupies the place of Satan's kingdom, "the prince of the power of the air."

* Hebrews ix. 8, &c.

Jesus fulfilled on earth, what was represented in the outward tabernacle and its courts: "He came by water and blood:" he substituted for "the shadow," "the very image" of all that was denoted by the rites of sacrifice and purification: he realized the figure of "the sin-offering," of "the whole burntoffering," and of "the peace-offering," and provided for all the "divers washings."

When, at the first advent, all was fulfilled that Jesus was to accomplish on earth, then "was the veil of the temple rent from the top to the bottom," in the sight of the astonished priests: serving still in the shadow, while the holy victim was expiring on his cross-to denote, as the apostle informs us, that "the way into the holiest was now laid open." And, as was foreshewn by the Jewish High Priest, entering once a year into the Holy of Holies within the veil ; so our blessed Redeemer being raised from the dead, and consecrated to his eternal priesthood, "passed into the heavens," to appear in the presence of God for us. Not only is he the everlasting Intercessor for us now; but he is our "Forerunner for us entered;" and when all is prepared, and the appointed time is arrived, then will he come again, and take us to himself, that we may be with him where he is: as we read in another place, "the dead in Christ shall rise first; then we which are alive and remain shall be caught up in the clouds, to meet the Lord in the air."

It is represented again, "the flesh of Jesus" is the veil which was rent, when he consecrated the new and living way for us to enter into the Holiest

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