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takes his abiding place in his militant body, or his church. Again; the bones of Joseph were taken to shew the resurrection of the body at the last day, when time shall be no more." Now as it respects eating the paschal lamb, we have before us a lively emblem of the travail of the soul, when quickened by eating of Christ the passover, who was sacrificed for us, and yet under the operations of the convicting power of the spirit of God, and in this case they are by no means prepared for a combat with the devil, not being delivered from the burden of sin, and as the Israelites went loaded with their kneading troughs and dough upon their shoulders, so they are weighed down under the pressure of the burden of sin, and travel fearful and softly, while the mind is in a wilderness state, not being harnessed with the armor of the Gospel, the sword of the spirit, the shield of faith, nor the helmet of salvation. In this condition they are better prepared to follow Moses through the wilderness, than to venture their lives in the land of an enemy, without the weapons of defence. :
In the next place I shall notice the Israelites encamped by the Red Sea, the mountains on one side, and the 'Red Sea on the other, and shut in by Pharaoh's host. This appears to be a time of great calamity with this people, when they discovered that Pharaoh had shut them in with severa tokens of hostility, which threatened their overthrow, and the possibility of escape was in every sense darkened to them; the mountains on one hand and the Red Sea on the other, and behind them the sentence of death, we hear them cry out in this extremity, were
there not graves enough in Egypt, that we might be buried there, . : that we must be brought to this untimely end by the hand of Pharaoh ?
What a lively representation of the straits of the new birth, and dying to sin is here; for when the creature, under the influences of the Divine Spirit, obtains the knowledge of sin, it becomes 'an impassable mountain before him, and forbids his escape, inasmuch as he cannot discover how God can be just and maintain his holy law, and pass by his enormous guilt, and render the way possible for his escape from the penalty of the law, which is his due, viz. eternal death. Under these impressions he is straitened on every side, having no knowledge of the infi. nite plan of Divine grace, or what is to be understood by coming to Christ; and while he is thus depressed all hope of life is come to an end: when he looks forward, he beholds an angry God that cannot look upon sin with the least degree of allowance: when he looks behind him, he beholds Satan with all his host, clad in the niost hostile manner, armed with all the weap ons of the kingdom of darkness, in pursuit (like Pharaoh) if possible, to prevent his flight. How treniendous is thc scene in the agonies of dying six !
Now this trying scene happened to the children of Israel in the night, but God was their defence and prevented their fall, by placing an extraordinary cloud between the hosts, which was darkness to an Egyptian, and a light to the camp of Israel; and the Lord wrought a miraculous deliverance by the hand of Moses, by dividing the Red Sea, and the children of Israel went through on dry ground (while the cloud covered the camp) which the Egyptians assayed to do and were drowned. .
Now experience teaches us that this is the case in a spiritual sense, for as the darkest time in all the night is just before the . break of day; so when the creature is brought into the straits that have been mentioned, it is truly a state of darkness that can be felt: but God, who worketh all things after the counsel of his own will, sees fit to humble the creature at his feet, by discovering to his view the flaming sword, wbich turns every way to guard the tree of life ; while at the same time the Holy Spirit of God is their defence, and although the movings of Di. vine Providence are all darkness and obscurity to their Egyptian natures, that are sold under sin; yet it is a light to the soul that is quickened by the implantation of the seed of Divine grace, and proves as a staff or a remedy to support them against the arrows of keen despair sinking so deep into their heart, as to prove their fatal overthrow.'
I come now to notice the Israelites passing through the Sea, while the cloud covered the host. i
We have here a lively embiem of the application of the blood of the blessed Redeemer. It will be noticed, this is a red sea; the color resembles blood, and as it is called a sea, it means a fountain; so is the blood of Christ a fountain for Judah and Jerusalem to wash in for sin and uncleanness. Now as they passa ed through the sea, they were not only immersed beneath the fountain of water, but they were also covered with the cloud. Hence, saith Paul, Moreover, brethren, I would not have you ignorant how all our fathers passed through the sea, and were * all baptized to Moses in the cloud and in the Sea. In like manner must every soul that comes to Jesus Christ, be immersed in his blood, and overwhelmed with the Holy Spirit of God, which was figured by the cloud. And as Paul saith again, Know ye not that so many of you as are baptized into Jesus Christ, are baptized into his death. Remember, this is baptized into Jesus Christ, and if any man be in Christ Jesus he is a new creature, and we are hereby taught the work of regeneration in the soul, which is properly to be termed the baptism of the Spirit; as it is discovered in the figure. ,
I hope the reader will not mistake my object, and suppose I mean the baptism of the Holy Ghost. I shall refer you to the day of Pentecost, for that which was evidently a peculiar endowment from on high on those persons who had been previs
ously regenerated, and the effect that it produced was to work miracles and speak with tongues, which has not appeared since 'the apostolic day. But, says the reader, here is a paradox. I thought the spirit of God and the Holy Ghost, was all one. They truly are one in essence, but as it respects revelation, there is just as much difference as there is in the terms of communication we understand by the Spirit, when mentioned in this singular tense the eternal self-existing Spirit, that acts as agent in our salvation! but when we speak of the Holy Ghost, we mean the Spirit of the Father and Son; for this is the term by which the eternal Spirit hath seen fit to unveil his glory, and make a revelation of himself, by which we are sanctified and set apart for God. But before I leave this subject, duty calls for a few remarks more. It is a received opinion by many, that water baptism is intended in the figure. Some suppose that there was a probability that there was water in the cloud, and the people were sprinkled from thence, or sprays of the water of the sea fell upon them, and so it typefied water baptism. Others gather it, because they were immersed beneath the cloud and the sea ; but it is my opinion that this cloud was not sò vaporous as to be composed of a body of water; for if it had been, I think the children of Israel at some time or other, when they were ready to perish with thirst, might have obtained a supply from the cloud, for it was always there: but we have no such account in the word, but we find this cloud was calculated to supply every place where it was needful. Sometimes it was their leader, sometimes a covering,' others a defence; so is the Spirit of God to his spiritual Israel: but as it respects water baptism being gathered from this, it would be as much out of joint, as it would be to take the rule of simple addition to get the answer of a sum in loss and gain.. I would advise the reader to wait for the real figure of water baptism, until Joshua takes the lead as type of Christ; for this is an ordinance under the Gospel, and not under Moses, a type of the Law: but inasmuch as this is a figure of the baptism of the Spirit, or of regeneration, we may gather from thence the reason why water baptism was instituted, that is, to exhibit the same thing external, as the work of grace does internal: the latter on the soul, and the former on the body; and as there is no such thing as being baptized into Jesus Christ, without being all over immersed under the cover of his blood, so there is no such thing as being baptized with water, without being all over immersed in the same: but for us to practice water baptism, as gathering it from this place, in the figure, it would oblige us to haptize our candidates, while they are in the pangs of the new birth, and I think this would be a greater task than our weak judgments could afford ground of action, and we must remember that all things must be made according to the pattern shewed in the Mounta So I leave the reader to judge on this comment and pass on.
Although the Lord opened the watery grave for the escape of his people, yet we have no reason to believe their fear subsided while they were in the paths of the deep, for the sentence of death was yet behind them, for Pharoah and his host marched into the sea after them: but when they came to ascend the bank on the other side of the sea and have the pleasure of secing the watery deep close, and all their enemies slain, they gung praises to the God of Israel, and their language was the horse and his rider hath he overthrown in the sca: the Lord hath triumphed gloriously. Now this people knew not of an enemy in the world, well might they rejoice. : :: : Now if we compare this figure with the travail of the soul into the kingdom, I think it will remove the cover from some of the dark paradoxes that perplex the human mind, and will teach us the knowledge of the doctrine of grace, or what may be understood by coming to Christ. Now the idea of coming to Christ is to be understood as coming to the knowledge of revealed truth; or, to God manifest in the flesh; or, a revelation made to the rational faculties of the mind, of what God hath already wrought in the soul, as is most excellently contained in the figure above mentioned, for'while the creature is under the cloud, or immersed in the deep, or in other words, in the straits of the new birth, he is overwhelmed with fear, lest he should be overtaken with death, and yet has no witness of pardoning love ; but no sooner than lie is led to discover Jesus Christ as a Mediator 'between God and man; or in other words, God manifest in the flesh, his rational powers becomes acquainted with what a deliverance God hath wrought in his soul; the understanding becomes fruitful, and the words of the apostle is like cold water to a thirsty soul : For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. This gives rise to a gospel faith, and now for the first time he breathes the vital air of the gospel, and his faith takes hold of the promises of God, which is yea and anien in Christ Jesus. Hope takes the place of fear, and as the Egyptians were overthrown in the Red Sea, so his enemies are all slain by the blood of the lamb, and as the Children of Israel praised God for their deliverance, so he is ready to give him all the glory for the salvation of bis soul. This is the new birth.
Now the travel of the children of Israel from the Red Sea to the land of Canaan, is to be understood in a figurative sense to represent the travail of the mind of the children of the Kingdom, to find a home in a gospel church, as will appear more, plain in the sequel.
I shall pass in the next place to notice their encampment at the bitter waters of Marah.
After the children of Israel had enjoyed a peculiar scene of rejoicing on the bank of the Red Sea, they journeyed to Marah, where the waters were bitter, and they murmured against Moses, for they could not drink of the water, and God commanded Moses to cast a certain tree into the water, and it became sweet. Now when the young convert is first brought to the knowledge of revealed truth in Christ, their theme is all redeeming grace and dying love. They think they shall always enjoy peace in believing and admiring the wonders of Divine grace, not contemplating that a wave of trouble will ever cross their peaceful breasts. All this time they have never found they had a law in their members warring against the law of the mind, and bringing them into captivity to the law of sin and death, which is in their members: But, alas, before they are aware, some secreted lurking sin makes its appearance. This is a bitter draught, for the new nature can no more relish the remains of sin than the children of Israel could the bitter water. This makes them cry out in the language of the Apostle, ( wretched man that I am, who shall deliver me from the body of this death! But as Moses cast the tree into the waters and they became sweet, Christ, who is the tree of life, answers the allimportant question, Be of good cheer, for I have overcome the world. And again; this is the victory, even your faith. This sweetens the waters, for this Man can take away sin, and make all things work together for the good of them that love God, to them who are the called according to his purpose.
it appears after the children of Israel left the waters of Marah, they came to Elim, where were twelve weils of water and three score and ten palm trees, and they encamped there by the waters. This encampment is fraught with much figurative excellency, which I shall endeavor to lay before the reader in a spiritual sense.
*First, then, we understand by the term well, that it is a way made through a body of earth, in order to obtain what is generally termed living water; and in order that this water may be obtained for use, it must be drawn through the body of earth, and this is the way the ancient shepherds watered their flocks.
Now the well, when considered in the singular tense, bears a lively representation of Christ, who possesses all the qualities