LONDON,
PRINTED FOR THE AUTHOR, BY R. THOMAS
RED LION STREET, BOROUGH.
1814.
A SERMON.
“—And nine and twenty knives.”—Ezra i, ix.
The grand design of God the Father and the eternal Spirit, from all eternity, was to glorify the Lord Jesus Christ in our nature; for this purpose he was set up from everlasting, to be future Man and Mediator; to obey the law his people had violated, and endure the curse which they had merited—to make intercession for the transgressors, to represent his chosen, and to communicate all spiritual blessings to them, as they severally need. This is the scripture representation of the adorable Mediator and his Work. This subject is sometimes set forth in express terms; at others by striking imagery, which infinite wisdom appears to delight to use to make his dear people acquainted with his will. Very often this grand theme is depicted by illustrious persons and sacred things; this may be particularly seen in the instance of that sacred edifice, the Temple, with all its appurtenances, which was modelled according to the plan shewed to David, and executed by Solomon. Every rite and ceremony, every utensil, however apparently insignificant, was calculated to lead the mind of an elect converted, intelligent Jew, to the contemplation of the glorious Person and Work of the adorable Saviour; so that from the person and qualifications of the High Priest, down to the bells upon his robes, the believer could view his lovely Redeemer, appearing in our nature, with the priestly robes of his righteousness, intercession and salvation, while the joyful sound of gospel truth, and the glorious fruits produced was as evident. The very Temple itself we are assured was a figure of that glorious temple of the human nature of Jesus, the joint concern of the ever-blessed Trinity in Unity; while every consecrated vessel in it, from the cups to the flagons, the golden altar to the snuffers, and the sacrifices to the knives which slew them, were all symbolical of those truths which were more clearly revealed in the New Testament.
It is a pleasing work for a mind under the influence of the love of the Saviour, to trace those precious truths, though in swaddling bands—and this is a precious gift, the mind sanctified by the Spirit, in search of Jesus, in every passage, either directly or indirectly referring to him. And why should such a mind be thought little of, or contemned? How many have admired the fancies of a poet, an author, who has attempted to trace God in every thing? how have they been exalted to the very skies—Pope, Shakespear, and others. Yet, when the christian would trace his Lord and Saviour in the types, he is considered as a mere fanatic. The writings of the truly-excellent Hervey, in his Meditations, have been much admired; and what human composition can be more lovely than his Meditation on a Flower Garden, and his Descant on Creation?—while, with a grace-taught eye, he saw his loving Lord, and justly applied the language of Pope,
He shines in the sun, refreshes in the breeze,
Glows in the stars, and blossoms in the trees.
For my own part, I consider it an indulgence afforded to a spiritual man, that he is able to view his dear Saviour in every part of the sacred writings. What an entertainment to precious faith! and how sweetly can that soul hold communion with her God, while thousands of singular passages present the Lord Jesus to view—I call them singular, not dark, as there is no darkness in the Word, it is in us, not in God, or his Word.
I am sure I need make no apology for the singularity of my text; it is calculated to awaken attention—to lead into the glorious and affecting truths of the Gospel. Every part of the word of God is pure, of no private interpretation, and it must be allowed to be truly important. If this be granted, surely my text and its connexion, demand our most serious investigation. Before I immediately consider it, I shall make a quotation or two from some able writers, on the excellency of the figurative parts of God’s word.