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stood it, Psalm 15. Lord, who shall abide in thy Tabernacle? who mall dwell in thy holy Hill ? He that walketh uprightly, and worketh Righteousness, and speaketh the Truth from bis Heart. He that backbiteth not with bis Tongue, nor doeth evil to his Neighbour, nor taketh up a Reproach against his Neighbour: In whose Eyes a vile Person is contemned, but be honoureth them that fear the Lord. He that sweareth to his own Hurt, and changeth not; be that putteth not out bis Money to Usury, nor taketh Reward against the Innocent. He that doeth these Things, hall never be moved. These were Laws given to Israel to observe in the temporal Canaan: But the Psalmist certainly speaks here of the true Holy Hill, that is, of Heaven it self, which the Earthly Sion was but a Figure of. For many dwelt in the earthly Sion, who did not observe these Laws; but none could dwell in this holy Hill without observing them; and those who did observe them, should never be moved, that is, shall always dwell there; which signifies, that this holy Hill the Psalmist speaks of, is an eternal Habitation, which can be true only of Heaven.
Had God intended no more in his Promises to Ifrael, but a temporal Canaan, he used them mnch worse than he did the rest of Mankind. All the Privilege they had by being God's peculiar People, was to live under leverer Laws, and to be more severely punished for their Sins ; as God himself tells them, You only have I known of all the Familes of the Earth, therefore will I punish you for all your Iniquities, Amos 3: 2.
As for Instance: All the rest of the World were Idolaters, but God did not therefore dispoiless them of their Countries; many of which
were as flourishing Countries as Canaan was. But if the Jews turned Idolaters, God certainly delivered them into the Hands of their Ene. mies ; either to be oppressed by them at Home, or to be carried Captive by them into Foreign Countries ; that as they served strange Gods in their own Land, they pould be strangers in a Land which was not theirs, Jeremiah 5. 19.
Now supposing Canaan to be a mere temporal Inheritance, it is very unaccountable, why God should suffer all the rest of the World to be Idolaters, but not suffer the Children of Israel to commit Idolatry in Canaan. For why should the Idolatry of Israel in Canaan be more provoking than the Idolatry of all the World besides? And yet for this Reason the Ten Tribes were carried away into a perpetual Captivity; and Judah was afterwards carried Captive into- Babylon for seventy Years. But now if Canaan was a Type of Heaven, as the carnal Israel was of the true spiritual Israel, this gives a plain Account of it. For how prosperous soever Idolatry may be on Earth, no Idolaters must live in Heaven; none must be owned for God's peculiar People, nor dwell in his Presence, who worhip any strange God. And this is a good Reafon, why God gave the same Laws for Canaan, as for Heaven. But then if this be allowed as a good Reason, it proves that the Promise of the temporal Canaan did reach to Heaven; that they were trained up under such Laws and Discipline in the temporal Canaan, as should prepare and qualify them to dwell in God's immediate Preseuce in Heaven.
Fourthly, 'Tis universally acknowledged by all Christians, that the most mysterious Parts of the Jewish Worship were Types of Christ. The
Temple where God dwelt by symbolical Signs, was the Type of the Body of Christ, wherein the Fulness of the Godhead dwelt bodily, not in Types and Figures, but wanixãs, really and truly, Colosians 2. 9. And therefore Christ owns himself to be greater than the Temple, Matth. 12. 6. Most of the Sacrifices of the Law were Types of that great Sacrifice upon the Cross; as we must own, if we acknowledge the Authority of the New Testament, which applies all these legal Sacrifices to the Sacrifice of Christ; as, besides many
other Places, you may see at large in the Epistle to the Hebrews. Now if the Mofaical Oeconomy was typical of Christ, and of the Gospel State, it must typify also all the Blessings of the Gospel, and therefore that Immortality which Christ hath brought to light by the Gospel. And indeed all the Amusements of the Law were such a mere Shew of Pageantry, that wife and devout Men had reason to apprehend something more divine and mysterious concealed under them. "And it is certain, that when earthly Things are Types, they must be Types of heavenly. The earthly Tabernacle and Temple, where God chose to dwell on Earth, muft typify the immediate Presence of God in Heaven, whither the God in, carnate, who was made Flesh and Blood amongst us, will translate all his fincere Disciples, to be where he is, and to see his Glory. Those legal Sacrifices, which fanctified to the purifying of the Flesh, and to give Admission into the earthly Tabernacle and Temple, must typify tha great Sacrifice, wherewith heavenly Things are purified, and which gives Admission into the immediate Presence of God.
Fiftbly, We must here more particularly consider the Nature of Sacrifices, which made up a great
Part of the Mofaical Law. Tho'the Use of Sacrifices has been as ancient as the Fall of Man, 'tis a great Dispute whether Sacrifices are a Part of natural or instituted Worship. We have in Scripture no account of their Institution, and that occasions this Dispute. But I could never yet find in my own Mind, or learn from
any other Man, a good natural Reason for offering Beasts in Sacrifice to God. And yet all natural Worship is founded upon some plain natural Reason. And besides this, were Sacrifices a Branch of natural Worship, how come they to be abrogated? For though the Gospel of Christ improves Nature, it abrogates nothing that is purely natural. And it is certain that in the Jewish Law there was nothing natural, but all typical in their Sacrifices. And therefore though there is no mention made in the History of Moses of the Original Institution of bloody Sacrifices, we have reason to think, that Sacrifices were not Nature, but Insti. tution.
But then this starts a greater Difficulty: To what End these Sacrifices were instituted by God? All Men grant, that Sacrifices were for the Expiation of Sin, to redeem the Life of the Sinner, with the Life of the Beast, which was facrificed in his stead. But then this seems very unaccountable, how the Life of a Beast should make an Atonememt for the Sins of Man; why Blood should be required for the Expiation of Sin; and what Satisfaction this could make to the divine Justice.
But setting aside all these Disputes at present, there seems to be one great End of Sacrifices which is little taken notice of, and that is, to give Men Hopes of a Life after Death. Adam, was threatned with Death, if he should eat of the Tree of Knowledge of Good and Evil: In the Day that thou eates thereof, tbou shalt furely die. So that from that time he was under the Šentence of Death. But yet he lived many hundred Years, before this Sentence was actually executed upon him ; which must be resolved into the merciful Goodness of God, who immediately upon the Fall promised a Redeemer, that the Seed of the Woman pould break the Serpent's Head; and in the mean time accepted the Sacrifice of Beasts, as a Ransom for the Life of Man; as it was in the Case of Isaac, who was a Tyye of Christ; when he was to be offered as a Sacrifice to God, his Life was spared, and a Ram offered in his stead; which fignified that the Sacrifices of Beasts should be accepted till the coming of Christ, who should put an end to them all, by the great Sacrifice of the Cross. We do not indeed read that Adam at that time offered any Sacrifice to God, but we read that which makes it very probable that he did: For it is said, that unto Adam and his Wife God made Coats of Skins, and cloathed them; which must signify the Skins of Beasts ; and that proves that Beasts were then killed; which as far as we can learn, they were not for many Ages, but only for Sacrifices.
But still what is this to a Life after Death? The Account of which seems plain and short, that the Sinner legally dies in the Death of the Beast which is facrificed in his stead, but he himself lives after this legal Death, which is a Life