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is that of the daily incense. Morning and evening it was to be offered up upon an altar of gold, where no bloody sacrifice was to come*. This offering the Psalinist refers to in his devotions, and explains its meaning by his application of it: Let my prayer be set forih in thy sight as the incense. As the smoke and odour of this offering was wafted into the holy place, close by the veil of which stood the altar of incense; so do the prayers of the faithful ascend upwards, and find admission into the highest heaven. Cornelius, said the angel, thy prayers are come up for a memorial before God. † The prayer of faith is acceptable to God, as the fragrance of incense is agreeable to the senses of man; and as the incense was offered twice a day, in the morning and evening, the spirit of this service is to be kept up at those times throughout all generations. The prophet Malachi foretold that it should be observed throughout the world: from the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles, and in every place incense shall be offered to my name I. In the Revelation we hear of this incense as now actually carried up and presented in heaven: where the elders fall down before the lamb with golden vials in their hands, filled with oclours (of incense) which are the prayers of saints . Happy are they who fulfil this service; and at the rising and going down of the sun send
this offering to heaven, as all Christians are supposed to do, at least, twice in every day. What then are they, and to whom do they belong, who do not pray ? What is their incense? Perhaps it is nothing but a faithless murmuring and complaining against the Providence they ought to bless and adore. Perhaps,
* Exodus xxx. 8. 9. + Acts X. 4. I Mal. i. 11. Rev. v. 8.
From this unpro
they call upon God for curses upon themselves and others; and then their mouth, instead of offering incense, is an open sepulchre, sending forth the filthy odours of death and uncleanness. fitable and most miserable state, may God deliver all Christian families, who look for any blessing upon themselves and their affairs : may his grace open their lips, and dispose their affections; that they may meet together in peace, and make a morning and an evening sacrifice to that God whose eyes are upon them all the day long;, who made them, and redeemed them, and is alone able to save those that call upon him through Jesus Christ.
SOME FARTHER EXAMPLES, WHICH SHEW HOW THL
LANGUAGE OF THE OTHER PARTS OF THE SCRIPTURE IS BORROWED FROM THE LANGUAGE OF THE LAW OF MOSES, AND TO BE INTERPRETED THEREBY.---THE TEMPLE, THE SABBATH, CIRCUMCISION, CLEAN AND UNCLEAN ANIMALS, &c.—THE WONDERFUL TESTIMONY OF THE LAW TO THE RELI
GION Or JESUS CHRIST.
Nexs in order to the offerings and the priesthood of the law, is the place of divine worship, wherein these services were accomplished, called the taber. nacle; to which the scriptures both of the old and new testament refer us in many figurative passages, for the right understanding of which, we must first enquire what the tabernacle was in itself.
It was a moveable habitation; like a large tent, first erected in the wilderness, when the Israelites were on their pilgrimage to Canaan. It contained two apartments; the first of which was called the Holy Place, appointed for the daily services of sacrifice and prayer; beyond which there was an inner apartment, called the most Holy Place, in which a service was performed once in a year by the high priest only: and these two apartments were separated by a veil reaching from the top to the bottom. In the most holy place, the presence of God was manifested, and his glory is said on some occasions to have filled the tabernacle: but it was usual for this glory to ap
pear above or between the cherubims, which were placed here upon the mercy seat which covered the ark; on which account the apostle in the epistle to the Hebrews calls them the cherubims of glory; and the Psalmist speaks of them as the proper seat of the divine Majesty—Thou that dwellest between the cherubims, shine forth*
There was this remarkable distinction between the two apartments of the tabernacle; that as the one was the place of God's residence, the habitation of his holiness; the other had a conformity with this present world; whence the apostle calls it a worldly sanctuary, or world-like sanctuary, that is, a sanctuary resembling this visible world; as must indeed be evident to those who consider what relation it bore to the other sanctuary : how it was distinguished in its use from the most holy place which was the habitation of God; and how it was furnished with lights, as the visible heavens are, the chief of which are seven in number, and the lights of the tabernacle were made to answer them. From this known relation between the visible world and the sanctuary, the heavens are called the tabernacle of the sun; the whole world itself, and the firmament of heaven, with its glorious furniture, being one great tabernacle, comprehending the luminaries of the day and night, represented in figure by the lamps of the tabernacle. Josephus, in his Jewish Antiquities, has preserved a tradition, that this was the design of them, and that they had respect to the system of the
* If the reader wishes to enquire into the form and design of the Cherubim, more particularly than the intention of these Lectures will permit me to do, as being designed for general use, I must refer him to the last edition of Mr. Parkhurst's Hebrew Lexicon; the most useful work, without exception, that has ever been published on the Literature or Philology of the sacred Language.
heavens *. And this alliance between the furniture of the tabernacle and the furniture of the heavens, gives us a grand idea of the visible world; the inhabitants of which are all to consider themselves as comprehended in one great sanctuary, where the first and best employment (by necessary inference) is the service of that God who has brought them into it. Therefore the indevout mind, which is either ignorant or insensible of this doctrine of a sacred alliance and communion betwixt God and his creatures, is a poor intruder into the great temple of the world; on whom we ought to look as we should upon the rude savage, who should come staring into a Christian church in the time of divine service, without understanding what the nature of the place is, and how the people are employed.
From this description of the tabernacle we must proceed to the figurative acceptation of it: for that it actually was a figure, and had respect to things beyond itself, is shewn by the reasoning of St. Paul throughout the Epistle to the Hebrews ; who there speaks of a true tabernacle, of a nature superior to that of the law, but signified and shadowed out by it. The same appears from the words spoken to Moses, see thou make all things according to the pattern shewed to thee in the mount: which direction was preserved, and is quoted in the new testament twice, to teach us, that the visible tabernacle was nothing more than a copy from an heavenly original, which came down from God out of heaven (like the New Jerusalem in the Revelation) and was exhibited to
* The Emperor Numa placed a sacred fire in his temple, with ilie like allusion to the fire of the heavens ; focum Vestæ virginibus colendum dedit, ut ad similitudinem cælestium siderum costos imperä fiamma vigilaret. Flor. Hist. 1.