have been yet more refreshed with a sense of the divine favour, than their bodies by the provision thus allotted for their support.]

But their feast was no less typical than their vision-

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[Christ, who is our sacrifice, calls all his people to "eat his flesh, and to drink his blood." But we must not imagine that this refers to corporeal food; our Lord speaks of spiritual food, of which our souls are to partake by the exercise of faith on him. Yes, his atonement is indeed a feast to the soul: in this sense it may be truly said, "His flesh is meat indeed; and his blood is drink indeedi." On this we are to feed in the immediate presence of our God. However "far off we are, we may draw nigh by the blood of Jesus," yea, we may have boldness to enter into the holiest by the blood of Jesus':" we may see God reconciled to us in him; and may rejoice in him as our God and portion for ever. The wonders of his love are to be the continual banquet of our souls. His "exceeding great and precious promises" are "a feast of fat things, of wines on the lees well refined"." Of these we are to "eat freely, and abundantly":" we are to "sit under his shadow; and his fruit will be sweet unto our taste°:" yea, we shall be satisfied as with marrow and fatnessP;" enjoying peace that passeth all understanding," and being "filled with joy unspeakable and glorified"."]

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ADDRESS,

1. Those who are afar off from God

a

[The prohibition given to the Israelites, is cancelled with respect to you. The veil of the temple was rent in twain at the death of Christ, in token that a new and living way was opened to all, and that all who believed, were constituted " royal priesthood"." Will ye then decline the invitation that is sent you? We are commissioned to go forth into the highways and hedges to call you to the feast, which a God of infinite love has prepared for you. O come, and partake of it. But remember that, in order to enjoy it, you must first accept the new covenant, and submit to be saved by the free mercy of God in Christ Jesus. Sprinkle yourself with the blood of Christ, your all-atoning sacrifice; and then you may have fellowship both with the Father and the Son, and feast before God for ever on the provisions of redeeming love.]

2. Those who are inclined to rest in external privileges

[Such was the case with the greater part of those to whom the text refers. One would have supposed that they could never have forgotten their obligations to God, or have ceased to serve him: but, alas! in a very little time, Nadab and Abihu were struck dead for their impiety; and of the seventy elders, not one, as far as we know, held fast his integrity. They were ready, as indeed were all the people also, to profess their allegiance to the Deity; "All that the Lord hath said, will we do, and be obedient:" but they soon forgat their pious resolutions, and revolted from their duty. Beware, Brethren, lest it be so with you. It will be to very little purpose to say at last, "Lord, Lord, have we not eaten and drunk in thy presence?" If you have "not been steadfast in his covenant," your outward professions, or past experiences, will avail little. Maintain therefore continually your dependence upon Christ; and, in his strength, exert yourselves to fulfil his holy will.] 3. Those who are coming to the table of their Lord

[We ask not whether you have a deep experience of divine truth, but whether you have fled to Christ from the terrors of the law? Have you seen yourselves condemned by the covenant of works; and are you seeking mercy through the covenant of grace? Are you really sprinkling yourselves with the blood of Christ, your great sacrifice, and coming to God through him alone? If so, behold, there is a table spread, and you are called to come and feast upon your sacrifice in the presence of your God. Come thither in faith; and your God will make his glory to pass before your eyes; yea, Christ will "reveal himself to you in the breaking of bread," "and fill you with "his loving-kindness, which is better than life itself." Thus shall you be strengthened for all future services, till at last you shall be called to "eat and drink at Christ's table in the kingdom of your Father. "."]

s Luke xiii. 26.

t Luke xxiv. 31, 35. u Luke xxii. 30.

XCVIII.

THE COMMAND TO BUILD THE TABERNACLE.

Exod. xxv. 8, 9. Let them make me a sanctuary; that I may dwell among them. According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

THE more minutely we consider the Mosaic economy, the more we find it fraught with the richest instruction and we are persuaded, that, if the lovers of literature had any idea what inexhaustible treasures of wisdom and knowledge are contained in it, they would not be so regardless of it, as they too generally are. We cannot read a single chapter without seeing ample ground for this remark. To go no further than the text; wherein we have the command of God to build a tabernacle for him, and to fit it up in a peculiar manner. Even upon the

face of this command there is something that invites inquiry: but, when we have explored its hidden sense, we shall discover in it a deep mystery, and derive from it much important information.

Let us consider then the direction,

I. As given to the Jews

In order to obtain a clear and just view of the subject, it will be proper to notice,

1. The general direction

[God delights in the exercise of mercy. Mercy prompted him to separate for himself a peculiar people in the midst of a ruined world. Mercy led him to reveal himself to them in such a way as to impress them with an awful sense of his majesty; and afterwards to give an order respecting the making of a sanctuary for him, where they might obtain more easy and familiar access to Him, and He might the more abundantly display unto them the riches of his grace. It was not for his own accommodation that he gave the order, (for "the heaven of heavens cannot contain him,") but for their benefit; that, by seeing him continually in the midst of them, they might know that he was in a peculiar manner their God. It was an honour to them that he would accept their offerings, and that he would condescend to dwell in an habitation, such as his poor and sinful creatures could provide for him.]

2. The particular limitation of it

[Such things only as he appointed were to be used either in the framing, or the furnishing, of the tabernacle: and, that every thing might be formed agreeably to his mind, he not only gave to Moses a general description of what was to be done, but shewed him a model of every individual thing that was to be made; and enjoined him to make it exactly according to the pattern shewn to him in the mount. This order was given to

Moses repeatedly, and with very peculiar force and emphasisa: and his strict adherence to it in every particular is, in the last chapter of this book, mentioned no less than eight times, once after every separate piece of furniture that was made. In the New Testament too his compliance with the command is repeatedly noticed, and the very order itself expressly quoted. Now what was the reason of this limitation? Why must only such and such things be made; and they of such precise materials and shape? The reason was, The whole was intended to typify things under the Gospel dispensation: and as none but God could know all the things which were to be prefigured, so none but he could know infallibly how to designate them to the best effect. Had Moses been left to contrive any thing out of his own mind, there might have wanted a correspondence between the type and the antitype: but when a model of every thing was shewn him by God himself, the whole must of necessity accord with the mind and purpose of him for whom they were made. We forbear to particularize the correspondence between the shadows and the substance, because that cannot be profitably done without entering more fully into the subject than our time at present will admit of: but that the correspondence was designed of God, and actually exists, and was the end for which such precise orders were given, is beyond all doubt. "The first tabernacle," says St. Paul, "while it was yet standing, was a figure for the time then present;"" and served unto the example and shadow of heavenly things," that is, of things under the Gospel dispensation d.]

But the direction in our text had not merely a typical reference; for it may properly be considered, II. As applicable to us

The tabernacle typified, not only the Lord Jesus, "in whom dwelt all the fulness of the Godhead bodily," but us also

["The Church of God is his house," "the habitation of God through the Spirit!" Yea, every believer is himself" the temple of the living God; as God hath said; I will dwell in them, and walk in them; and I will be their God, and they shall be my peoples." Moreover, God himself, commending the fidelity of Moses in constructing every thing according to his order, draws for us the parallel between the tabernacle erected by him, and that which Christ possesses in our hearts: "Moses verily was faithful in all his house as a servant, for a

a See ver. 40. and ch. xxvi. 30.

c Acts vii. 44. Heb. viii. 5.

d Heb. ix. 8, 9. with viii. 5. before cited. Eph. ii. 21, 22. g 2 Cor. vi. 16.

b Exod. xl. 16-33.

• 1 Tim. iii. 15.

testimony of those things which were to be spoken after; but Christ as a Son over his own house: whose house are weh." The truth is, that "God dwelleth not in temples made with hands." Even while his tabernacle and temple were yet standing, God testified respecting them, that the temple which alone he regarded, was a broken and contrite spirit.]

To us therefore may the direction fitly be addressed

[Make ye, my Brethren, a sanctuary for the Lord, that he may dwell among you: let every one willingly present unto him his heart, and entreat him to fill it with his presence. Let his habitation too be furnished with every thing suited to the worship which you have to offer. You are not called to carnal ordinances, and therefore have no need of such things as were wanted under the Jewish dispensation. It is with the gifts and graces of the Spirit that you are to serve and honour God. Abound ye therefore in them. Grudge no expense whereby you may obtain them. Let them all be formed according to the model shewn you in the mount. In Christ Jesus you have a perfect pattern of them all. "Look to it," that your graces accord with his. Let none be wanting, none be different. Let the command of God be the reason of all that you present unto him, the example of Christ the pattern, and the glory of God the end. Whatever you have brought with you out of Egypt (out of your unconverted state) honour God with it: let it be gold and silver, or talents of any kind, consecrate them to the Lord: make use of them for the building of his tabernacle, and the exalting of his glory in the world. Remember too more especially to be conformed to the pattern in this respect; his tabernacle was most glorious within: on the outside were rams' skins, and badgers' skins; but within, all was of gold and linen exquisitely wrought. O that our interior might be such, as most to glorify our God! We are far from saying that the exterior should be neglected: but it should be modest and unassuming: and they who from their connexion with us can penetrate within the veil, should see that our hidden virtues are the most eminent, and that God is most honoured in those dispositions and habits of ours, which are most concealed from public view.

In vain are you baptized into the name of the Sacred Trinity, if you do not" observe and do all things whatsoever Christ has commanded you :" nor indeed can you in any other way hope for the accomplishment of that promise, "Lo, I am with you alway, even unto the end of the world." Let me therefore

h Heb. iii. 5,6. i Isai. lvii. 15. and lxvi. 1, 2. with Acts vii. 47–50. k Matt. xxviii. 19, 20.