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for it was both a tabernacle, nacle be dissolved 2," He and temple in a stricter who raised up the tabernacle sense than had ever been of David from its ruins to a before ; the Godhead had more glorious state in the occasionally dwelt in the gentile world, and raised buildings made with hands ; up the temple of Christ's but with Him it abode body which the Jews decontinually. The use our stroyed, shall in like manner Saviour made of this term quicken our mortal bodies amounted to an assertion by the spirit that dwelleth of His Godhead to the in us, and give us Jews; but as the Jews house not made with hands, did not then understand eternal in the heavensa." the sense of His expression, It was observed above, so are many Christians as that the tabernacle of David blind to it at this day. is a figurative term for the
After the pattern of Christian Church as the Christ, and according to mystical body of Christ : their proper measure, all we shall likewise find, that Christians have the Pre- the blessings and privileges sence of God abiding with of the Christian society or in them ; whence their assembly of Christian people bodies also are the “tem- do all correspond with the ples of the Holy Ghosty :' economy of the congregafrom which consideration tion of Israel, and are dethey are instructed to dedi- scribed in terms borrowed cate them to the service of from the law; of which the God; for that is certainly following example in the one use of a temple ; and Epistle to the Hebrews will not to defile them, for that be sufficient, where the is sacrilege. And the sub- Apostle says "Ye are come ject gives them this con- unto Mount Sion, and unto solation, that“ though their the city of the living God, earthly house of this taber- the heavenly Jerusalem, and
y 1 Cor. yi. 19.
2.2 Cor. v. 1.
to an innumerable company tribes of the earth unite in of angels, to the general one religion, as the tribes assembly and Church of of Israel assembled to worthe first-born which are ship at Jerusalem. The written in heaven, and to cities of the neighbouring God the Judge of all, and nations were dedicated to to the spirits of just men some tutelary idol ; Jerumade perfect, and to Jesus salem alone to the true and the Mediator of the new living God; so now is the covenant, and to the blood same God connected with of sprinkling, that speaketh the Christian city and with better things than that of that only; and all the Abelb.” Every Christian company of heaven, innuis to conceive what his merable as they are, who own state is, by looking assisted at the delivery of back to the privileges of the law, are with Him. the Church of old. He is As the first-born of Israel, come to mount Zion, to a who had the right of insituation exalted above the heritance, were redeemed world ; a mountain chosen and written down by name; and favoured of God, blessed so are all the children of with the dew of heavenly the Christian society engrace, and inheriting the rolled in heaven as the promise of eternal life ; first-born of God, and the even to that Holy Hill, on book of life in which they which Christ is established are written answers to the as King against all the op- register of the Church of position of the world below. Israel.
come to It is the new Jerusalem, be- God the Judge of all, because it is ordained to be, cause we are taken out of as that city was of old, at the world of the ungodly, unity with itself, and a who are aliens, to be subject principle of unity to all to His laws, and consethe land ; where all the quently to be under His
b Heb. xii. 22-24.
government. It is true that Thus is our society on all the world are under the like terms with theirs in authority of God; but then every respect: and to these all are not related to Him particulars I may add, that as citizens and subjects. as the congregation of Israel In this respect, God was on great and solemn occasaid to be nigher to the sions was called together by Jews than to any nation the sound of a trumpet, so upon earth, because He was shall the great assembly of with them as their Judge all nations, all the tribes of and Protector. We have the earth, and we ourselves our Jesus, as they had their among the rest, be sumMoses ; both of them me- moned after the same form : diators, to stand between the trumpet shall sound, God and the people. The and the dead shall be Hebrews were not per- raised :" and then we shall mitted to draw near to see with our eyes what that God to treat for them- great society is, in the which selves on pain of death; we now live by faith. but Moses was to be be- There are many partitween them, as Christ is cular institutions remainnow betwixt us and God, ing, some of a religious, and no man can come to some of a moral, and others the Father but by Him : of a civil nature ; a few of and in His blood we have re- the most useful of which I mission, as all things were must select, and shew how purified under the law, and the Scripture has applied nothing accepted or sancti- them. fied without the blood of The Sabbath, which sucsprinkling ; which speaketh ceeds the labours of the better things than that of week, appears to have been Abel ; for the blood of Abel appointed from the begincried for vengeance, this for ning as a perpetual sign, a mercy and pardon.
“ sign for everd,” of that
d Exod. xxxi. 17.
01 Cor. xv. 52.
happy rest which the ser- | Hebrews, to which it provants of God are to expect perly belongs. after the labours of this Circumcision that life. For thus the Apostle rite of the law by which hath reasoned about it; the Israelites were taken that, being called the rest into God's covenant; and of God, it cannot be of an (in the spirit of it) was the earthly but must be of an as baptism among heavenly nature ; for God Christians.
the doth not rest upon earth form of baptism expresses where men labour. He the putting away of sin ; shews that the true rest circumcision was another promised to the faithful form to the same effect. was not the Sabbath that The Scripture speaks of a was appointed after God “circumcision made withhad finished His works ; out hands," of which that nor yet the state of rest, made with hands was no so called, in the land of more than an outward sign, Canaan ; because the pro- which denoted “the putmise is still suspended, and ting off the body of the repeated again in the time sins of the flesh",” and beof David : whence he con- coming a new creature ; cludes that it was a rest which is the sense of our never yet fulfilled in this baptism. Of this inward life, but still “remaining and spiritual grace of cirfor the people of God,” cumcision the Apostle and into which the faith- speaks expressly in another ful enter when they die in place : “he is not a Jew the Lord and “rest from which is one outwardly, their laboursf.” I say no neither is that circumcision more of this here, because which is outward in the I considered the subject flesh ; but he is a Jew more at large in my lec- which is one inwardly, and tures on the Epistle to the circumcision is that of the
e Heb. iv. 9.
f Rev. xiv. 13.
& Col. ii. 11.
heart, in the spirit, and not did then: and we may say in the letter!.” Some may of the one as it is said of suppose that this spiritual the other, “He is not a application of circumcision, Christian which is one out
a sacrament, was in wardly, and baptism is not vented after the preaching the putting away the filth of the gospel, when the veil of the flesh by washing with was taken from the law; water, but the answer of a but this doctrine was only good conscience towards enforced to those who had God!." it before, and had departed Nearly allied to this was from the sense of their own the precept which forbad law : for thus did Moses them to touch any dead instruct the Jews, that carcase; and, in case of there is a “foreskin of the any such accident, enjoined heart” which was to be a religious purification by circumcised in a moral or water. Here apply the spiritual way, before they general rule, “he is not a could be accepted as the Jew, which is one outservants of God: and again, wardly,” and then you will that the Lord would “cir- understand, that outward cumcise their heart, to love defilement not the Him with all their heart, thing to be feared, but the and with all their soult;" | defilement of the mind, which was the same as to lest “evil communications say that He would give should corrupt good manthem what circumcision ners m.” This precept in its signified, making them moral acceptation teaches Jews inwardly, and giving that there is a certain relathem the inward grace with tion between death, and the outward sign ; without sin, and pollution. For which, the letter of baptism | why do men die but for avails no more now than their sin ? and also, that he the letter of circumcision / who converses with such as i Rom. ii. 28, 29. * Deut. x. 16; XXX. 6. 1 Pet. iii. 21. m 1 Cor. xv. 33.