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which they own the whole Myftery of their Religion is contained. This last is an odd Explanation of the Prohibition. What had been worshipped? Nothing but the Eternal Three and the three Names; or, then, the fecond Perfon in the Flesh. If thefe happen to be the Types of the Names, and fo of the Eternal Three with Man taken in, for fear two of them fhould be worfhipped, they have left us nothing to worfhip. And 'tis no wonder why it was not lawful to meddle with this, and why fome of them were not to be worshipped: Because this fhewed that their fuppofed temporal King was joined to the Effence, and of courfe was to be tranflated, die, or be put to death, and would not answer their Design; and indeed that they had then put him to death, and stood charged with it.

'Tis certain, that when the Covenant concerning Man was made, the Terms and Manner of his Redemption, what Part each Perfon, and the Man who was to be taken in, were to act, were exprcffed; and. fo became a certain Idea, we will fuppofe, exhibited in the Cherubim; and 'tis alfo certain, that it was refolved that a State of Trial first in Paradife; a State of Happinefs and one of Mifery were refolved to be

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prepared; and fo each of them became certain Ideas before this World was created, as I have hinted above. Hence, Targum J. B. Uziel. on Gen. iii. 24. "And the Lord God drove out the Man from the Garden of Eden.-Adam being expelled, God fet up for his Habitation the Glory of his Divinity, as of old, between the two Cherubims Before the World was created God created the Law, and prepared the Garden of Eden for the Juft, and Gehenna for the Unjuft. Targ. Jerufalem, And God caft out the Man, and fet up his glorious Majefty, from of old, at the Eaft of the Garden of Eden, over the two Cherubims: Two thousand Years before the World was created, he created the Law, and prepared Gehenna and the Garden of Eden.Buxt. Chald. Lex. 395. Hence the Talmudifts fay, that in the Hiftory of the Creation, to the second Day's Work the Words it was Good are not added, because in that Day was created the Fire of Gehenna, Pefach. fol. 54. I. Ibid: Gehenna is reckoned among the feven Things which were created before the World, as it is in the Book of Nedarim, fol. 39. 2.

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From this well-grounded Tradition, explained below, of an ideal Exhibition of

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the Actions of thofe Perfons who were Eternal, and of one which was to be created, which Exhibition they fay was of old; and of States anfwerable to those Actions, at proper times to be created, and which they say were then created; Philo, who stuck at nothing, had turn'd all other Things into Allegory, would turn this ideal Exhibition into Allegory, and make it real, tells you that before this World was created, God created an Archtype, an Idea of himself; and that in that Creation was the Word, the firft-begotten Son; which latter Expreffion he certainly took from the New Testament, and aims at including the Holy Ghoft ftrongly and exprefly in his next, of which presently; from whence arose the idle Story of their being created. Nay, befides the Word, two other Powers, fo in all three; and could not stop there, but must prove himself a Lyar to Sense, as the Figures, when explained, will fhew. Tells you, that he upon the Propitiatory Seat was his Word, and that he was Driver to the other two Powers, and that these two Powers were called, one Beneficent, and the other Revenger; were reprefented by the two Figures called Cherubims. And confequently one would fuppose, for I think he has not told us to what

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purpofe, were to exhibit fome Actions which his imaginary Potentates had done, were doing, or were to do. But I say that the inanimate Representations framed immediately, at each respective Vision, out of created Matter here, as the Cloud in the Wilderness, or other Appearances in the Old or New Teftament were; fo thefe Figures of Gold or Wood were exhibited here below, to give us an Idea of all that we had any concern to know, of what was really tranfacted by the Aleim, and exhibited in Idea above; and of that Part of it, which was to be compleated below; upon which, as they fay, all their Religion, and upon which I fay all our Religion depends. Let us hear him, Philo, p. 665. "It pleafed God therefore to erect a Tabernacle, a most holy Building, whose Conftruction Mofes, by divine Oracles, had learnt in the Mount, by contemplating in his Mind the incorporeal Ideas of the future Edifice; according to which, as after an archtypical Exemplar and intellectual Model, the vifible Copy was to be planned out, &c." p. 666. " For the internal Parts (of the Columns) looked towards the inmoft Part of the Tabernacle, which are Symbols of intellectual Things; the external are turned toward the outer Taber

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Tabernacle, and fignify fenfible Things." p. 11. "What the Mind is to the Soul, that the Eye is to the Body. Each fees; the one intellectual, the other fenfible Things: But the Mind stands in need of Knowledge to understand incorporeal, and the Eyes Light to perceive bodily Things." p. 218. "Bezeleel was called in the fecond Place, but the wife Mofes in the firft, (Exod. xix. 20.-xxxi. 2.) For the one delineated the Shadows, like Painters, for whom it is not lawful to make a Picture of any animated Being; for Bezeleel is, by Interpretation, dealing in Shadows. But Mofes does not deal in the Shadows, but typifies the very archtypical Natures of the Things themfelves. And fome he fhews more clearly and manifeftly, as it were in pure Sun-fhine, others more obfcurely, as it were in the Shade." p. 221, "The Sanctuary, the Brightness of the Holies, the Image of the Archtype." p. 252, "In the inner Place no Flesh is used, nothing but what is unbloody, and incorporeal, and pertains to the Mind; which is typified by the Incense and Perfumes. For as thefe fill the Nofe, fo thofe fill the whole Soul with their Fragrancy." p. 269. "The Tabernacle and its Furniture lies not open to Sight, not fo much on account of its

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