There is no subject on which greater misapprehension prevails in the minds of Christians than,, on that of the two dispensations, Jewish and Christian; the analogy which subsists between them on the one hand, and their distinctive characteristics on the other; and yet there is perhaps no other subject which has so important a bearing on the present walk of the children of God: for this reason, probably, it has ever been Satan’s first object to confound the distinction between the two, and thus to make the way plain for leading them back into Jewish principles, both as to doctrine and practice.
That there is an analogy between the two dispensations is quite clear; but it is often represented entirely contrary to the order of Scripture. The earthly glory of the Jew in Canaan, in the former dispensation, is taken as the type of the state of the church in this; whereas the church is now in the wilderness, and not arrived at the land of promise. Canaan represents the rest which “remaineth (or the people of God”—the rest of heaven (Hebrews 4:99There remaineth therefore a rest to the people of God. (Hebrews 4:9)); and to look at it as the typo of the church of God, now in the wilderness, is surely sadly to reverse the order of Scripture. We find, indeed, a very striking analogy, or agreement, between many of the directions given to the people of God, in the New Testament, and those given to the Jews, God’s former people, under the law. An analogy is generally admitted to exist between Israel and the church; yet even here care must be taken not to stretch it so far as to represent the church in a position in which God has not set it. In some things the type wholly fails. We cannot read the 5th of Matthew and not discover at once a manifest difference between the teaching of Moses and that of Christ; and Christians must ever remember that they belong to Christ’s, and not to Moses’ house. “Moses was verily faithful in all his house as a servant; but Christ, as a Son over His own house, whose house are we” (Hebrews 5, 6). Unless we keep this in mind we shall constantly be in danger of walking more like earthly Jews, than like those who are “raised up together with Christ, and made to sit together in heavenly places in Christ Jesus” (Ephesians 2:66And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 2:6)). That we may have a clear and intelligent apprehension of these matters, as represented in Scripture, it is necessary that we understand, First, The distinction between the character of the “CALLING” of a Christian and that of a Jew.
To understand the “calling” of a Christian, we must see distinctly by whom the calling is given, as well as that to which it is given. Looked at in both these respects, the Christian’s calling is “heavenly,” and the calling of the Jew was earthly: and they are thus contrasted in the Epistle to the Hebrews: “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High-priest of our profession, Christ Jesus” (chap. 3: 1). The calling of the Christian is BY Jesus, “the Lord from heaven”; and it is “To an inheritance, incorruptible, undefiled, and that fadeth not away, reserved in heaven”
(1 Peter 1:44To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, (1 Peter 1:4)). The calling of the Jew was BY Moses, a mere man, though a prophet of God, and it was to an earthly inheritance—” the land of Canaan, this is the land that shall fall to You for an inheritance “
(Numbers 34:22Command the children of Israel, and say unto them, When ye come into the land of Canaan; (this is the land that shall fall unto you for an inheritance, even the land of Canaan with the coasts thereof:) (Numbers 34:2)); and Moses describes this goodly inheritance as “a land of hills and valleys, that drinketh water of the rain of heaven: a land which the Lord thy God careth for; the eyes of the Lord thy God are continually upon it” (Deuteronomy 11:11,1211But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven: 12A land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year. (Deuteronomy 11:11‑12)). The Jew was accordingly taught to look upon earthly blessings as a mark of God’s favor.; and the absence of them as a mark of his curse (see Deuteronomy 28:1-181And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth: 2And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. 3Blessed shalt thou be in the city, and blessed shalt thou be in the field. 4Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. 5Blessed shall be thy basket and thy store. 6Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. 7The Lord shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways. 8The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the Lord thy God giveth thee. 9The Lord shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the Lord thy God, and walk in his ways. 10And all people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee. 11And the Lord shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord sware unto thy fathers to give thee. 12The Lord shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow. 13And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them: 14And thou shalt not go aside from any of the words which I command thee this day, to the right hand, or to the left, to go after other gods to serve them. 15But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: 16Cursed shalt thou be in the city, and cursed shalt thou be in the field. 17Cursed shall be thy basket and thy store. 18Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. (Deuteronomy 28:1‑18)). But St. Paul commends the Hebrew Christians for rejoicing in the loss of earthly blessings: “For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing that ye have in heaven a better and an enduring substance” (Hebrews 10:3434For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. (Hebrews 10:34)). If these Christians had not seen their “heavenly calling,” they must have looked upon this spoiling of their goods as a curse, instead of a cause of joy. Surely there is a marked contrast between the dispensations on this point.
It is by no means meant to be asserted that there were no spiritual blessings promised to the Jews; and assuredly there were individuals among them, as there were also among the Gentiles, before the coming of Christ, who had a hope in the heavens after death. But as Jews their hope was an earthly inheritance; and the nation collectively, in which capacity only it could be taken as the type of the church of God now, had nothing but earthly blessings promised as the reward of obedience, whereas the Christian has no such promises made to him; nothing but food and raiment is promised him, and therewith he is to be content (1 Timothy 6:88And having food and raiment let us be therewith content. (1 Timothy 6:8)). As to the earth, he is called to maintain the character of a stranger and a pilgrim; but not as to the heavens for he is “made to sit together with Christ in heavenly places.” His hope is indeed beyond and above all things here, being within the veil, where Jesus is: this is the anchor of his soul, sure and steadfast. No hope is held out to the saint on earth since Jesus died. The blessed hope of the Christian being connected with “the glorious appearing of the great God and our Savior Jesus Christ” (Titus 2:1313Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; (Titus 2:13)), all else to the Christian, as with Paul, should become “dross and dung.” While the saint clings to the world he denies that his hope is in heaven. It is by our conduct, and not merely by our words, that the world is to learn our principles. They can read the one, when they cannot the other, and their eye is swift enough to detect the inconsistency. The hope of the spiritual Jew was to enjoy earthly blessings while on the earth; and, after death, he had a hope of heavenly inheritance. The saint has now nothing to which to look, either before or after death, but this heavenly inheritance. The head being risen, so are the members: and, as Paul argues, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth: for ye are dead, and your life is hid with Christ in God” (Colossians 3:1-21If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. 2Set your affection on things above, not on things on the earth. (Colossians 3:1‑2)). Such an exhortation as this, grounded on such a fact, never could be, and never was, addressed to a Jew.
The office or the Holy Ghost is to take of the things of Jesus, and to show them to the church (John 16:1414He shall glorify me: for he shall receive of mine, and shall show it unto you. (John 16:14)). The work of the spies was to tell the children of Israel about the land. It was a land, they said, “flowing with milk and honey.” They produced the grapes as an earnest, saying, “This is the fruit of it” (Numbers 13:2727And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. (Numbers 13:27)). Such an earnest would not satisfy a saint now. To him is given the Holy Ghost as an earnest: “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with that Holy Spirit of pro, mice, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of His glory” (Ephesians 1:1313In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13)). A spiritual inheritance must have a spiritual earnest, and no less an earnest than the Holy Ghost must be given to those who can claim joint-heirship with Christ (Romans 8: 17); an earnest, indeed, worthy of the superior standing and inheritance of the Christian; though now not known by the world, and not of the world, even as Jesus was not of the world, though in the world (John 17:1414I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. (John 17:14)). The command to the church is plain and simple, though a most responsible truth: “Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him” (1 John 2:1515Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. (1 John 2:15)). The Jews might have minded earthly things, because they were what God promised and gave them; but now those who mind earthly things are classed with “the enemies of the cross of Christ, whose end is destruction” (Philippians 3:1818(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: (Philippians 3:18)); because they are not what God gives to fill the hearts of His people. “We brought nothing into this world, and it is certain we can carry nothing out; and having food and raiment let us be therewith con: tent” (1 Timothy 6:7,87For we brought nothing into this world, and it is certain we can carry nothing out. 8And having food and raiment let us be therewith content. (1 Timothy 6:7‑8)).
The next distinction that we will notice is, Secondly, The mode of obtaining the inheritance.
The inheritance of the Jew, being earthly, and the enemies they had to oppose being those of flesh and blood, they were commanded to use the sword to overcome them; and whether in the wilderness or in the land, the weapons of their warfare were carnal ones.
But to the Christian it is said, “The weapons of our warfare are not carnal” (2 Corinthians 10:44(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) (2 Corinthians 10:4)). “For we wrestle not with flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (or against wicked spirits in heavenly places; see margin) (Ephesians 6:1212For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (Ephesians 6:12)). The sword which the Christian has to use, is “the sword of the Spirit”; his helmet, “the helmet of salvation;” his shield, “the shield of faith.” Jesus said, “They that take the sword shall perish by the sword” (Matthew 26:5252Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. (Matthew 26:52)). “If My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews. But now is My kingdom not from hence” (John 18:3636Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. (John 18:36)); and, on another occasion, Love your enemies.” “Ye have heard that it hath been said, Thou shalt love thy neighbor and hate thine enemy; but I say unto you, Love your enemies; bless them that curse you; do good to them that hate you; and pray for them that despitefully use you, and persecute you” (Matthew 5:4444But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; (Matthew 5:44)). This treatment of certain of their enemies was taught to the Jews, in Deuteronomy 23:3-63An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the congregation of the Lord for ever: 4Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee. 5Nevertheless the Lord thy God would not hearken unto Balaam; but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee. 6Thou shalt not seek their peace nor their prosperity all thy days for ever. (Deuteronomy 23:3‑6): “An Ammonite or Moabite shall not enter into the congregation of the Lord... Thou shalt not seek their peace nor their prosperity all thy days forever.” But the Lord informs His disciples that their conduct must be the very opposite. Again, He told them, “Ye have heard that it hath been said, An eye for an eye and a tooth for a tooth.” The directions given to the Jews, when injury was done them, were, “Eye for eye, tooth for tooth” (Leviticus 24:2020Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again. (Leviticus 24:20); Deuteronomy 19:1818And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; (Deuteronomy 19:18)), before the judges. But the Lord told His disciples that such conduct did not become children of God, who had the heavenly inheritance before them: “But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also; and whosoever shall sue thee at the law, and take away thy coat, let him have thy cloak also” (Matthew 5:39,4039But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. (Matthew 5:39‑40)).
In short, the whole spirit of the Gospel is as completely opposed to anything like war and violence, as light is opposed to darkness. What was the conduct of the Savior? Was it not patient and uncomplaining submission to evil in every form in which it could be brought against him? “When He was reviled, He reviled not again; when He suffered, He threatened not, but committed Himself to Him that judgeth righteously;” in this, “leaving us an example that we should follow his steps” (1 Peter 2:21-2321For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: 22Who did no sin, neither was guile found in his mouth: 23Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: (1 Peter 2:21‑23)). How then can those who profess to be followers of Him use the sword and kill their enemies, when they are exhorted to love them? A strange way of showing love is that! Oh, my fellow-Christians, think of the example of Jesus before you practice or advocate such conduct! Perhaps you seek to excuse yourselves from what was said by Jesus in the last discourse with His disciples: “But now he that hath no sword, let him sell his garment and buy one” (Luke 22:3636Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. (Luke 22:36)). But if you look a little further on, you will find that Peter, having understood this literally, and having used his sword to smite off the ear of one of those that came to take Jesus, He said, “Put up again thy sword into its place, for all they that take the sword shall perish with the sword” (Matthew 26:5252Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. (Matthew 26:52)). This plainly shows, that whatever the meaning of Jesus might be, when He said, “He that hath no sword let him sell his garment and buy one,” He could not mean that His disciples were to seek to establish His kingdom by the sword; and their subsequent conduct shows that they once for all abandoned every such idea. The principle of unlimited forgiveness was inculcated over and over again, both by Christ during His life on earth, and by His apostles afterward; “If ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Matthew 6:1515But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. (Matthew 6:15)). Again, they were told as to the extent of forgiveness; it was to be “until seventy times seven” (Matthew 18:3232Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: (Matthew 18:32)); and so the Apostle in his Epistle to the Ephesians: “Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ’s sake bath forgiven you.” How sad it is that Christians fight one with another, and go to law one with another, just as though Jesus had never taught them otherwise, either by precept or example: and thus practically, before the world, deny Him by whose name they are called.
Thirdly, Let us notice the different lights in which the “flesh,” or “natural man”—that is, the unrenewed nature is viewed in the two dispensations.
Unless the distinction, which exists here, be seen by the Christian, he will be in constant perplexity as to what course to pursue, if “led of the Spirit”—for he will almost daily find himself led by that Spirit in a direction contrary to that which he sees approved of for the Old Testament saints, and hence the conflict and perplexity.
Now the old covenant was a trial of the flesh. The law proposed long life on earth (Exodus 20:1212Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee. (Exodus 20:12)), the absence of disease (Deuteronomy 7:1515And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee. (Deuteronomy 7:15)), earthly greatness (Deuteronomy 28:1313And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them: (Deuteronomy 28:13)), and everything that the flesh can admire and appreciate, as the reward of obedience, but without giving the POWER to obey. The principle of the dispensation was, Obey and Live; whereas the principle of the Gospel is just the opposite, being, Live and Obey. The Tower of life being first given by the “quickening Spirit,” and then obedience expected after the power is given. It is not intended to be said that the Spirit was never given as the power of life to the Jew, for assuredly He was; but He was not given in the same way that He was after the resurrection, as we learn from John 7:3939(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (John 7:39), “For the Holy Ghost was not yet given, because that Jesus was not yet glorified.” He was not then abiding and indwelling under the new covenant (John 14:1616And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; (John 14:16)). While the flesh was under trial, as it was under the old covenant, it was not treated as utterly corrupt; and it was accordingly not until the present dispensation, not until the flesh had, been fully proved to be altogether worthless, by rejecting and crucifying the Lord of life that it was declared, “they that are in the, flesh cannot please God” (Romans 8: 8). Since the death of Jesus, the flesh is a condemned thing—it is the “old man” which, in Romans 6:66Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Romans 6:6), is said to be “crucified with Christ,”—and the believer, in respect of the old man is said to be “dead with Christ” (verse 8); as Paul says in Galatians 2:2020I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (Galatians 2:20), “ I am crucified with Christ, nevertheless I live, yet not I, but, Christ liveth in me.” The believer is judicially dead in Christ as his representative, and any life that he has in which he can bring forth fruit unto God, and do Him service, is by the Spirit of Christ in him. As Paul says in Romans 8:99But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9), “If any man hath not the Spirit of Christ, he is none of His.” The flesh, therefore, having been on its trial in the former dispensation, and now having been proved worthless, and condemned—it is plain that those things which could gratify and bring glory to the flesh, might be lawful and proper for a Jew, and yet may not be such as a Christian ought to delight or glory in.
If we see this clearly, as Scripture sets it forth, we may understand how—
Fourthly, Greatness in the earth was promised to the Jew as a reward of obedience and a mark of God’s favor, while the Church is warned of the danger of seeking anything of the kind.
We read in Deuteronomy 28:11And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth: (Deuteronomy 28:1), “And it shall come to pass, if thou wilt hearken diligently unto the voice of the Lord thy God, to observe to do all His commandments which I command thee this day, that the Lord thy God shall set thee on high above all nations of the earth.” There is no such prospect as this held out in the New Testament; on the contrary, the Christian is ever warned against imitating the conduct of those who seek such things, as we see from the following passages: “And there was also a strife among them, which of them should be accounted the greatest. And He said unto them, The kings of the Gentiles exercise lordship over them, and they that exercise authority upon them are called benefactors. But ye shall not be so; but he that is greatest among you; let him be as the younger; and he that is chief as he that doth serve” (Luke 22: 24-26). “At the same time came the disciples unto Jesus, saying, Who is greatest in the kingdom of heaven? And Jesus called a little child unto Him, and set him in the midst of them, and said, Verily, I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven” Matthew 18:1-31At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? 2And Jesus called a little child unto him, and set him in the midst of them, 3And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. (Matthew 18:1‑3)). Jesus, after He had acted the part of the servant, in washing His disciples’ feet, said, “I have given you an example, that ye should do as I have done to you. Verily, verily, I say Unto you, The servant is not greater than his lord, neither he that is sent greater than he that sent him” (John 13:15,1615For I have given you an example, that ye should do as I have done to you. 16Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. (John 13:15‑16)). We see then that the servant and the child are signs to Christians, held up to them for examples, and descriptive of what might to be their character. But some one May say, this is only as to the conduct of individual Christians, and does not speak of the church in her collective capacity. But how can a body of men, when brought together, have a different character from each individual of the body? Would any number of timid sheep, gathered together from the mountains, act like a troop of savage wolves? or could a nation of Christians—if such a thing were to be—act other than each individual Christian should act? that is, as a servant or child—willing to suffer the loss of all things; willing to be accounted “the filth of the earth, and the offscouring of all things:” but how opposite is this from what the Jew was to glory in-even to be “ set on high above all nations of the earth.” “In the world ye shall have tribulation:” this was all the Savior gave His disciples to expect, and Paul declared that “ all that will live godly in Christ Jesus shall suffer persecution.” Christ was among His disciples as one that doth serve; He was no citizen of this world. The manger opened, and the cross closed His life here; the wilderness was His dreary path between; God was His rod and staff, the only one He had while passing through a world that hated both Him and His Father,—and He has left us “ an example that we should follow His steps.” In all this, the church has wholly failed,—she has refused to take the place of a servant; instead of relying on God she has relied on the power of the world for her support, and has sought glory from the world, forgetful of the truth which she ought especially to have kept in mind, “he that exalteth himself shall be abased.” Christians count it a reproach and shame to be at a distance from men’s esteem, to have their name cast out as evil, or to associate with those of their brethren who are less in money, education, or fleshly grade than themselves. Are they not, then, partial? If James were to visit the churches now, he would find the gold ring having the best place, and being the most esteemed. The world’s principles have found their way into the very sanctuary of God. How many in these-days think they cannot get on Without money and patronage. But if Christians, let them consider, had Christ any? or had His apostles any? The answer is easily given—none. But they had the power of God. This was the strength wherein they trusted—this was the armor wherewith they were girded for the battle. And is the Lord’s arm shortened now, that Christians should seek any other strength or armor? Surely not. Let them then be willing to act in accordance with the character of the dispensation in which they live, and not like those who were of Moses’ household. What a difference there was between Solomon, God’s most favored one among Israel in his clay, whom we find in the highest place, and Paul, who, although he was not a whit behind the chiefest of the apostles, was, as to his standing on the earth, “the offscouring of all things” (1 Corinthians 4:1313Being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day. (1 Corinthians 4:13)). These two cases exhibit palpably, the difference God has made in this respect, between the saint in the former and present dispensation. But which of the two is most sought after? We may notice, acceptable to God by Christ Jesus. This house is the church, “the pillar and ground of the truth”—of which “Jesus Christ Himself is the chief corner-stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye (the Ephesian Christians) also are builded together for an habitation of God, through the Spirit” (Ephesians 2: 21). The analogy which subsists between Solomon’s temple and this building (the church) is that in Solomon’s temple the stones were all prepared at the quarry, before they were brought to be put in the building (1 Kings 6:77And the house, when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building. (1 Kings 6:7)); and so the church consists of none but converted persons, “lively stones,” those who are sanctified or set apart in Christ Jesus, and adopted into the heavenly family. Where care is not taken to exclude stones which have not this character, the building will soon become a mere mockery of a church. But where two or three such stones are gathered together in the name of Jesus, it secures His presence: and what a comfort is this to scattered saints. Oh that they knew more of the comfort of it! We learn from Hebrews 9:2424For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: (Hebrews 9:24), “ For Christ is not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us.” And it is there that true worship is to be offered, in spirit, according to the apostle’s exhortation in the next chapter (ver. 19), “ Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which He hath consecrated for us, through the veil, that is to say, His flesh; and having a high-priest over the house of God, let us draw near with a true heart, in full assurance of faith.” This is the blessed privilege of every true believer in Jesus: and wheresoever two or three are gathered together in His name, He will be in spirit in the midst of them. It may be difficult for some to comprehend or understand this transfer of the tabernacle or place of worship from earth to heaven; but every believer must know that unless his thoughts and affections are raised from earth unto God through Jesus, or in other words, unless he be in heaven in spirit, he cannot offer acceptable worship. It is in heaven only that he can hold communion with God-for God does not come down to earth, as He did in the Jewish temple, and commune with men from the mercy-seat, between the cherubims. Jesus is now the mercy-seat, who is in heaven. He is also the sacrifice, the altar, and the high-priest; and these are therefore all in heaven; and the worship of the believer must therefore be carried on in spirit in heaven. There is indeed a temple of God on the earth, but it is not of earthly, but of living stones, as it is written in 1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5), “Ye also as lively (or living, Gr.) stones are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, without it, he cannot offer acceptable worship. It is in heaven only that he can hold communion with God—for God does not come down to earth, as He did in the Jewish temple, and commune with men from the mercy-seat, between the cherubims. Jesus is now the mercy-seat, who is in heaven. He is also the sacrifice, the altar, and the high-priest; and these are therefore all in heaven; and the worship of the believer must therefore be carried on in spirit in heaven. There is indeed a temple of God on the earth, but it is not of earthly, but of living stones, as it is written in 1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5), “Ye also as lively (or living, Gr.) stones are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Christ Jesus.” This house is the church, “the pillar and ground of the truth”—of which “Jesus Christ Himself is the chief corner-stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye (the Ephesian Christians) also are builded together for an habitation of God, through the Spirit” (Ephesians 2: 21). The analogy which subsists between Solomon’s temple and this building (the church) is that in Solomon’s temple the stones were all prepared at the quarry, before they were brought to be put in the building (1 Kings 6:77And the house, when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor axe nor any tool of iron heard in the house, while it was in building. (1 Kings 6:7)); and so the church consists of none but converted persons, “lively stones,” those who are sanctified or set apart in Christ Jesus, and adopted into the heavenly family. Where care is not taken to exclude stones which have not this character, the building will soon become a mere mockery of a church. But where two or three such stones are gathered together in the name of Jesus, it secures His presence: and what a comfort is this to scattered saints. Oh, that they knew more of the comfort of it!
Sixthly, another manifest and most important distinction may be noticed in respect to the PRIESTHOOD and SERVICE of the house.
These were, in the former dispensation, limited to carnal order, being altogether after the flesh; for the priesthood was confined to the fleshly descendants of Aaron: “Thou shalt consecrate Aaron and his sons, and the priest’s office shall be theirs for a perpetual statute “ (Exodus 29:99And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons. (Exodus 29:9)). The service of the house was confined to the Levites (see Numbers 3:5-85And the Lord spake unto Moses, saying, 6Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. 7And they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle. 8And they shall keep all the instruments of the tabernacle of the congregation, and the charge of the children of Israel, to do the service of the tabernacle. (Numbers 3:5‑8)). But first, as to the priesthood. Aaron was high-priest, and his sons were priests. In the present dispensation, Jesus is the high-priest: “We have a great high-priest, that is passed into the heavens, Jesus the Son of God” (Hebrews 4: 14); and all believers in Him are priests. In 1 Peter 2:55Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. (1 Peter 2:5), they are called, “a holy priesthood;” in ver. 9, “a royal priesthood;” and in Revelation 1:5,65And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, 6And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:5‑6), they say, “Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God;” and the sacrifices they have to offer are “spiritual sacrifices” (1 Peter 1:55Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. (1 Peter 1:5)). “By Him let us offer the sacrifice of praise to God continually” (Hebrews 13:1515By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. (Hebrews 13:15)). All believers are thus “priests to God;” and there is not in the New Testament any other priesthood recognized; and none but believers can offer “spiritual sacrifices” acceptable to God by Christ Jesus: for an unregenerate man can only offer words with his lips, in which his heart cannot join; and this is an abomination to the Lord.
So much as to the change of the priesthood, from Aaron and his household, and their descendants according to the flesh, to Jesus and His household, composed of true believers, the family of God. And now as to service or ministry, which are one and the same thing, being both used as the translation of one Greek word, διακονια which is rendered both ministry and “service (see Romans 12:77Or ministry, let us wait on our ministering: or he that teacheth, on teaching; (Romans 12:7), and 15: 31); and in 1 Corinthians 12:55And there are differences of administrations, but the same Lord. (1 Corinthians 12:5), is translated “ administrations; “ “ Now there are diversities of gifts, but it is the same Spirit; and there are differences of administrations (ministries, see margin), but it is the same Lord.” Keeping this in mind, let us see who were those who performed the service of the sanctuary and who are those who are to perform it now. As with the priesthood, so with the ministry, it was after a carnal order. All the descendants of Levi, according to the flesh, were to take a part in it: “ And the Lord said unto Moses, Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him, and they shall keep his charge, and the charge of the whole congregation before the tabernacle of the congregation, to do the service of the tabernacle” (Numbers 3:55And the Lord spake unto Moses, saying, (Numbers 3:5)). We cannot read 1 Corinthians 12, or Ephesians 4, and not at once see that all acts of ministry, in this dispensation, are made to depend upon the fitness of the instrument, chosen and qualified, according to God’s own sovereign will. God, working by His Spirit, is the alone source of all true ministry, both as to appointment and qualification; and this without the least reference to human authority, agreeably to 1 Corinthians 12:1111But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. (1 Corinthians 12:11): “ But all these (different ministries and operations, in verses 5 and 6) worketh that one and the self-same Spirit, dividing to every man severally as he will;” and therefore all ministry founded on intellectual attainments, education, and the like, without qualification from the Spirit of God, or any that is set up upon the authority of man, is an assumption of power: and a service, which, though He may overrule it for good, as He does even the acts of Satan, yet is not according to the, mind of God, and is not such as He has ordered or can accept with delight. The only limitation we find in Scripture as to acts of ministry among the saints, is where there is a lack of gift. Now ministry, in these days, is made to depend not upon the gifts which God may have given, and which men therefore ought to feel themselves bound to receive, but upon human credentials, which suffice to give a title to ministry, though the individual possessing them may show plainly by his daily walk that he is destitute altogether of the Spirit of God, and though he may have no qualification for edifying the body: and moreover where the gift is, and is acknowledged to be, when it is not accompanied with the human sanction, it is rejected; but where the form of ordination is, without the power, it will not be questioned. Oh what a picture does the “temple of God” at this day present! The Lord distributes His gifts to His servants severally as He wills, and-His household refuse to receive them; and thus “quench the Spirit,” despising His word. How long, O Lord, wilt Thou allow Thy children to be thus frustrating Thine own cause?
Seventhly, there is also a most important difference in the claim which the Lord has on the person, services, and property of a Christian, from that which He made on the Jew.
The Jew was to give a tenth of his increase, and that was all God claimed: “Concerning the tithe of the herd or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord” (Leviticus 27:3232And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. (Leviticus 27:32)). There is no such limit as this for the Christian. Jesus said, “There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel’s, but he shall receive an hundredfold now in this time, houses,” &c., “with persecutions, and in the world to come eternal life” (Mark 10:2929And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, (Mark 10:29)). The claim is not made in the same way, as a matter of law, but of privilege, though it is a far higher and more searching call. The Apostle says, “Ye are not your own, for ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God’s” (1 Corinthians 6:2020For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 6:20)). The Christian is altogether the Lord’s; and as to his property, he is only a steward; and when Jesus comes again He will require an account of it, and give reward to all according to the manner in which they have used the talent committed to their trust,—as it has been used in His service (see Luke 19: 12; 2 Corinthians 5:1010For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. (2 Corinthians 5:10); Revelation 22:1212And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. (Revelation 22:12)). The reward will be proportionate to the service. It is well for us that the love of Jesus is not measured by our love to Him.
Eighthly, In the standing of a Jew, and of a Christian., in relation to God, there was all the difference that there is between a servant or bondsman, (under law) and a son or freeman, standing in grace; that is, as respects the consciousness of their relationship.
This truth we find fully brought out at the, end of the third and the beginning of the fourth, chapters of Galatians: “Wherefore the law was our schoolmaster unto Christ (or, until Christ, Gr.; the words, to bring us, not being in the original), that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all. one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” This shows the relationship of believers in Christ to God in this dispensatioh, whether Jew or Gentile. They are all children, and it is their privilege to know their standing through the “spirit of adoption,” or sonship, which is given them, enabling them to cry, “Abba, Father” (Romans 8:1515For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. (Romans 8:15); Galatians 4:66And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. (Galatians 4:6)); and is opposed to the spirit of bondage (Romans 8:1515For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. (Romans 8:15)). Now the fourth of Galatians shows that though a spiritual Jew, before the coming of Christ, was a son and heir, yet he had not the consciousness of this relationship; but was a servant or bondsman: “ Now I say that the heir, as long as he is a child (minor), differeth nothing from a servant, though he be lord of all; but is under tutors or governors until the time appointed of the father. Even so we (Jews), when we were children (minors), were in bondage under the elements of the world (the reference is here evidently to the law, the schoolmaster named in ver. 24 of the previous chapter); but when the fullness of time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that they might receive the adoption of sons. And because ye are sons, God lath sent forth the Spirit of His Son into your hearts, crying, Abba, Father! Wherefore thou art no more a servant, Gut a son.” The Jew then lived under law, in the “spirit of bondage.” The Christian has received “the spirit of adoption,” and lives in liberty of sonship. As to the consciousness of his standing towards God, there is as much difference between a spiritual Jew and a Christian, as between a servant and a son; and the character of the Christian’s service should correspond to this. But, alas! how many are turning back, like the Galatians, to the weak and beggarly elements, whereunto they desire again to be in bondage; and observing days, months, times, and the like (Galatians 4:99But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? (Galatians 4:9)); “after having begun in the Spirit,” seeking to be “made perfect by the flesh” (chap. 3: 3). This is Judaizing; and wherever there is a lack of discernment as to the distinction between the two dispensations, there will always be this tendency; just as a person who could not distinguish colors would often be in danger of taking silver money instead of gold.
There are many other important points of difference, which it would take up too much space to explain. Those which have been noticed may suffice; and if the reader discerns these, he will soon discover many more, in conclusion, I will point out a striking analogy which subsists between the tribe of Levi and the church-which shows us as clearly perhaps as any of the distinctions which have been noticed, what should be the conduct of the Christian as respects the things of this life. We read in Numbers 2:3333But the Levites were not numbered among the children of Israel; as the Lord commanded Moses. (Numbers 2:33), “The Levites were not numbered among the children of Israel;” and again, in chap. 18: 20, “The Lord spake unto Aaron, Thou shalt have no inheritance in the land; neither shalt thou have any part (lot) among them. I am thy part (lot), and thine inheritance among the children of Israel.” In all this we see the unnational, unworldly character of the Christian, as Jesus taught in John 17:1414I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. (John 17:14), “They are not of the world, even as I am not of the world.”
The inheritance of the saint we have seen to be “reserved in heaven;” and so God was to be the inheritance of the Levite. “I am thy part and thine inheritance.” He was not to have both God and the land, as many would fain have God and the world, “God and mammon” Satan would seek, and ever has sought, to unite the church and the world, in order that men’s consciences might be lulled, on the one hand, by being considered as belonging to the church; and on the other, that the testimony of the church might be lost or marred.
The church and the world are ever put in contrast in Scripture; and those who would blot out the distinction, while they imagine that they are making the church an hospital for the cure of the diseased and dying, are, in reality, introducing leaven which, Scripture informs us (1 Corinthians 5:66Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? (1 Corinthians 5:6)), will leaven the whole lump, and, at the same time are deceiving souls by accrediting wickedness, or endorsing a false profession. There is one other feature well worthy of notice. The life of the Levite was a life of faith; he had to depend on the sanctuary for his daily support, which was according as God put it into the hearts of the other tribes to bring the offerings to the house. This reminds us of what should be the path of the saint, who should “walk by faith, and not by sight.” As Jesus likewise said, “Seek ye first the kingdom of God, and His righteousness, and all these things shall be added unto you” (Matthew 6:3333But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. (Matthew 6:33)). Neither power in earth, nor an earthly citizenship, belonged to this tribe—their hope and their place were in the sanctuary: and there also should be the Christian’s hope and place-the true sanctuary in heaven.
The chief point on which there is an analogy between the whole nation of Israel, when in the land, and the church of God now, is that they were to be a separate people. They were to “make no league with the inhabitants of the land” (Judges 2:22And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? (Judges 2:2)), nor make marriage with them (Deuteronomy 7:33Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. (Deuteronomy 7:3)); and just so is the command to Christians, “Be ye not unequally yoked together with unbelievers:” “Come out from among them, and be ye separate, saith the Lord” (2 Corinthians 6:1717Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, (2 Corinthians 6:17)). But have Christians obeyed this? Alas! they have scarcely even attempted to obey it, either in their individual conduct, or collectively in the church; and it may be said of them with as much truth as it was of Israel, “But ye have not obeyed my voice. Why have ye done this?” (Judges 2:22And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? (Judges 2:2)).
This principle of separation between believers and unbelievers is set forth under many types in the Old Testament, besides those already named. It is inculcated in the commands, in Deuteronomy 22:1010Thou shalt not plow with an ox and an ass together. (Deuteronomy 22:10), “Thou shalt not plow with an ox and an ass together. Thou shalt not wear a garment of divers sorts, as of woolen and linen together.” It may be asked, as Paul asked, with regard to a somewhat similar precept, “Doth God take care for oxen, or, saith He it altogether for our Sakes? For our sakes no doubt this is written.” But one of the plainest types by which the principle was inculcated is the distinction of clean and unclean beasts which, in the case of the Jews, represented the difference that was to be kept up between them and the Gentiles, or between the people of God and the world, and it now shows the same thing.
The distinction between Jew and Gentile is done away in the church; “they are both one in Christ Jesus,” as was shown to Peter, by the sheet let down from heaven. But the distinction between the church and the world still remains, according to the injunction, “Be ye not unequally yoked together with unbelievers”; “Come out from among them, and be ye separate.” “It was alleged against the priests of old, as the head, and front of their offending, that they “put no difference between the unclean and clean” (Ezekiel 22:2626Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they showed difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them. (Ezekiel 22:26)). And Christians are now treading in their very footsteps; saying, “ all the congregation are holy,” and we have no right to “sit in the seat of judgment,” and say who are entitled to be called Christians and who are not; or, in other words, to put a difference between clean and unclean: In confirmation of this, the’ parable of the wheat and the tares, in the 13th of Matthew, is quoted. These were to “grow together till the harvest;” and therefore it is argued that no separation between the righteous and the wicked is to be attempted till that time; but one most important point in the parable is overlooked when this view is taken. The parable says, “Let them grow together till the harvest.” But where were they to grow? It was in the Meld-and what is the field? “The field is the world,” said the Savior. The parable then tells us that there are to be righteous and wicked in the world’ till the harvest, and that the righteous are not to seek to extirpate the wicked out of the world-that the Lord will judge them at the harvest. But the directions to the church were, “Put away from among yourselves that wicked person,” “a little leaven leaveneth the whole lump” (1 Corinthians 5:6-136Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 9I wrote unto you in an epistle not to company with fornicators: 10Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. 11But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. 12For what have I to do to judge them also that are without? do not ye judge them that are within? 13But them that are without God judgeth. Therefore put away from among yourselves that wicked person. (1 Corinthians 5:6‑13)). We find this principle of excommunication constantly inculcated in the Old Testament. In Numbers 19:2020But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the Lord: the water of separation hath not been sprinkled upon him; he is unclean. (Numbers 19:20), it is seen to extend to any man who defiled the sanctuary-not having purified himself: “But the man that shall be unclean and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the Lord: the water of separation hath not been sprinkled upon him; he is unclean.” In the case of the leper (Leviticus 13: 46), he was to be put out of the camp after his Uncleanness was proved: “Without the camp shall his habitation be, he shall dwell alone, he is unclean.” At the feast ‘of the Passover, the same principle is taught: “Seven days shall no leaven be found in your houses, for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger or one born in the land” (Exodus 12:1919Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land. (Exodus 12:19)). We see in all these cases uncleanness and excommunication coupled together-and they are types of the church. The Passover is brought forward by Paul in 1 Corinthians 5 with special reference to the discipline of the church: “Christ our Passover (Paschal Lam-b) is sacrificed for us; therefore let us keep the feast, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” The household could not say that they rightly kept the Passover, while they ate with one who used leavened bread during the seven days of the feast, or with a stranger; for “no stranger shall eat thereof.” God would not have been satisfied with she common excuses, “It is no affair of mine;” “ I am personally free from it;” “ I have not used the leaven;” “ I am circumcised myself;” “ I am not responsible for others, but only for myself;” “ I should bring great responsibility upon myself, were I to obey these Scriptures literally.” These are the excuses which are now made by Christians to justify their conduct under similar circumstances. But it is a strange way of getting rid of responsibility to act in disobedience to the Word of God. Surely it must be doubling responsibility.
Again, then, I would entreat the Christian reader, if he have seen any truth in what has been said, to examine his own conduct, in reference both to God and his fellow-creatures, and see if, in anything, he have been acting in a manner more becoming a Jew than a Christian. Let him remember that the great value of truth is that it should lead into action. If our conduct remain the same, after we have been led to see some great truth, as it was before we saw it, it is a proof that there is some defect of heart or conscience, and it would have been better for us never to have known it.
Let us, then, as those who would be imitators of God, and who would walk as His children, embrace that part of the Jewish economy which answers to the present wilderness, and separate state of the church, however unpleasant may be the task, and painful to the fleshly mind; let us cast away such parts of it as we may have embraced, or desire to embrace, which are contrary to our profession of the name of the separate and lowly Jesus. Do let the Christian be earnest to live like a Christian, to walk worthy of his calling-his high and heavenly calling, knowing his adoption, that he is an heir of glory, and with the full blaze of glory before him. May the light of this glory be so strong as to cast into the shade all merely earthly things; and while using them, may he learn not to abuse them, “knowing that the fashion of them soon passeth away!” H.