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stored from the effects of the fall, pardoned, reconciled, and their hearts circumcised to love the Lord their God. Accordingly, we have no intimation that the sacramental sign of our baptism into the death and resurrection of Christ, ever forms part of the mysteries of their worship ; or that of our mystical eating of the flesh of Christ and drinking of his blood, to the intent that Christ may dwell in us and we in him, that we may be one with Christ and Christ one with us. They ate of the Paschal Lamb indeed, and it appears from Ezekiel they will eat of it still; they are still a holy people to the Lord among the nations of the redeemed upon earth.—“High above all nations which he hath made in praise, in name, and in honour ; that thou mayest be a holy people to the Lord thy God, as he has spoken.” Deut. xviii. 19.



The religious worship of the restored Israelites very different from the

solemnities of the Christian Church-Circumcision-Animal sacrifice -Sabbath and appointed feasts—The redeemed world blessed through Zion-Pilgrimages to the Holy City-Egypt and Assyria taken into intimate union with Canaan in Messiah's kingdom-Tyre-Many nations joined to the Lord in that day,

In turning our attention to the situation and character of this holy nation in the world to come, which is established for ever on the earth, and made its joy, and a praise among all nations, we cannot but remark that their style of worship, as prefigured in the last chapters of Ezekiel, and alluded to in other scriptures, is more resembling the former service of the tabernacle, than the solemnities of the Christian worship: its chief feature is, as in ancient times, the sacrificed victim : not now, indeed, a type of the future, but a memorial of the past : when they shall have looked upon him whom they have pierced.” There is a priesthood of the sons of Zadoc, with their attendant Levites to keep the charge

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of the house in its “latter glory,” but there is no high priest in the house itself; no veiled part of the sanctuary below; nor any day of atonement that he should enter once a year into the Holiest of all.

He, whom the high priest typified, and all that was shadowed by the Holy of Holies in the former temple, are now, as was before observed, in the invisible and heavenly places, in that Jerusalem which is above, in that glorious aerial city, “in the light of which” the “nations of the redeemed” are said to “ walk.”

Their weekly sabbath continues to be sanctified on the earth below; nor need this surprise us, as "the sabbath was made for man” in paradise. The new moon also is mentioned:

xlv. 17, &c—"Thus saith the Lord God; The gate of the inner court that looketh towards the east, shall be shut the six working days; but on the sabbath it shall be opened, and in the day of the new moon it shall be opened.” The sabbath, as before, is to be hallowed with additional sacrifice. The first day of the first month, is mentioned as a solemn season "for reconciling the house of Israel”-for “cleansing the sanctuary.” On the seventh day of the month also "for every one that erreth, and for him that is simple : so shall ye reconcile the house."

On the fourteenth day of the first month, is to be the feast of the passover, as in former times, with the seven days of unleavened bread. Lastly, “the feast of the seven days,” * the feast of tabernacles, on the fifteenth day of the seventh month. Still, therefore, it is considered beneficial to the spiritual interest of man upon earth, that there should be cer

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tain periodical seasons, in the revolving months and years, dedicated to particular religious services, and hallowed by particular solemnities of worship.

Under this new dispensation the continuance of the rite of circumcision is plainly marked: “Thus saith the Lord God; no stranger uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel."* These words are remarkable. They might seem to distinguish the two parts of a sacramental rite, the spiritual grace in the soul, and the outward sign in the flesh; but I should rather understand them to denote, that the mighty change shall pervade as well the spiritual as the corporeal part of man. The sign of this is required in order to qualify the stranger for admission into the sanctuary. Nothing is said, as we remarked, of baptism: in that sacrament of the spiritual regeneration and resurrection from the dead, restored “ Israel and the stranger that sojourneth among them” have no part.

Circumcision, as enjoined to the descendants of Abraham, and the stranger dwelling among them, had no reference to a dying and rising again to a spiritual life in the glory of the only begotten, but to the cutting away or removing all “superfluity of naughtiness,” that foreskin of the heart, that had grown and swelled internally through the pride, the selfishness, and wickedness of fallen man, “ alienated from the life of God through the ignorance that was in them.” The spiritual intent and effect of this is, not that they may be sealed for "children of the

Chap. xlv. 9.


resurrection;" but that they may love the Lord their God, that they may inherit for ever the land promised to their forefathers: not that they may enter through the veil into “the heavenly places” of the “true tabernacle,” but that they may enter into its sanctuary and courts upon the earth.

This concerns Israel, and the stranger that becomes an inhabitant of their country; for the stranger is permitted to do this on equal terms, it should seem, with the natives ; in whatever tribe they are fixed, “there they are to give him his inheritance."* Perhaps even the portions of the sacred tribe are not exempted. For we read of those who are instrumental in bringing back the Israelites to their reconciled land, “and I will also take of them for Priests and Levites, saith the Lord.”+

Whether what is called “circumcision of the flesh,” be precisely the rite as now performed, or something which is its antitype, perhaps we may be unable to determine; or whether the outward sign of circumcision is enforced on all the Gentiles, or on them only who are incorporated into the holy nation, or concerns only the ministers of the sanctuary.

It is very evident, however, that the holy ceremonial of religious worship to be established at Jerusalem and Mount Zion, is for all the remnants of the nations that are spared, over all the earth. There is but one holy mountain, one temple, one sanctuary, one consecrated people, with their ministers and priests for all. And whatever ordinances Chap. xlvii. 22, 23

+ Isaiah lxvi. 21.


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