SQLite format 3@  O{tableTopicsTopicsCREATE TABLE 'Topics' (Title NVARCHAR(100), Notes TEXT) O+ (b). Contents{\rtf1\fbidis\ansi\ansicpg932\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\li1440\sl100\slmult0\cf1\lang1023\f0\fs24\par \b CONTENTS. \lang1033\tab\tab\tab\tab\tab\tab\tab\tab\tab\lang1023 v \par \b0\par \pard\ltrpar\sl100\slmult0\tab\tab\tab\tab\tab\tab\tab\tab\tab\tab\tab\tab Page \par SECT. V. \tab The Most Holy Place, with its Furniture, and \p:S3 (a). The Typology Of Scripture II{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\froman\fprq2\fcharset128 Times New Roman;}} {\colortbl ;\red1\green1\blue1;\red0\green0\blue0;} {\*\generat# g^u u _ ED4\par \par \fs28 THE \fs24\par \par \fs36 TYPO\lang1023 LOGY OF SCRIPTURE:\fs24\par \par \b0 VIEWED IN CONNECTION WITH THE ENTIRE SCHEME OF\par \par \fs32 THE DIVINE DISPENSATIONS. \fs24\par \par BY \par \fs32 PATRICK FAIRBAIRN,\fs24 \par \par PROFESSOR OF DIVINITY, FREE CHURCH COLLEGE, ABERDEEN. \par \par \par \par \par In vetere Testamento novurm latet, et in novo vetus patet. \par \tab\tab\tab\tab AUGUST, QU\i A\i0 EST. IN Ex. LXXIII. \par \par \fs32\par SECOND EDITION, \fs24\par MUCH ENLARGED AND IMPROVED. \par \par \fs32 VOLUME II. \fs24\par \par \fs28 Edinburgh:\par T. & T. CLARK, 38 George STREET. \fs32\par \par \fs24 LONDON: HAMILTON, ADAMS, & CO. DUBLIN: HODGES & SMITH,\par AND JOHN ROBERTSON. \par \par __________\par \par MDCCCLIV. \par \pard\ltrpar\cf0 \par \cf2\lang1033\fs23\par \par \pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f1\fs20 PRINTED BY STEVENSON AND COMPANY, 32 THISTLE STREET, EDINBURGH.\fs24 \par \pard\ltrpar\cf2\lang1033\f0\fs23\par } ar \tab\tab the Great Annual Service connected with it, \par \tab\tab on the Day of Atonement, \tab\tab\tab\tab .\tab .\tab .\tab 299 \par \par \tab VI. \tab The Holy Place-the Altar of Incense-the \par \tab\tab Table of Shew-Bread-the Candlestick,\tab\tab . \tab .\tab .\tab 318\par \par \tab VII.\tab The Offerings and Services connected with the \par \tab\tab Brazen Altar in the Court of the Tabernacle- \par \tab\tab Offerings- Trespass-Offerings Burnt-Of-\par \tab\tab ferings-Peace or Thank-Offerings- Meat-\par \tab\tab Offerings,\tab\tab\tab\tab\tab\tab .\tab .\tab . \tab 334 \par \par \tab VIII. \tab Special Rites and Institutions chiefly connected \par \tab\tab with Sacrifice-the Ratification of the Covenant\par \tab\tab -the Trial and Offering of Jealousy-Purga-\par \tab\tab tion from an uncertain Murder-Ordinance of \par \tab\tab the Red Heifer-the Leprosy and its Treat-\par \tab\tab ment Defilements and Purifications connected \par \tab\tab with Corporeal Issues and Childbirth  the \par \tab\tab Nazarite and his Offerings - Distinctions of \par \tab\tab Clean and Unclean Food,\tab\tab\tab\tab .\tab .\tab . \tab 365\par \par \par \tab IX. \tab The stated Solemnities and Feasts-the weekly \par \tab\tab Sabbath-the Feast of the Passover-of Pente-\par \tab\tab cost-of Trumpets (New Moons)-the Day of \par \tab\tab Atonement-the Feast of Tabernacles-the Sab-\par \tab\tab batical year, and year of Jubilee,\tab\tab\tab .\tab .\tab .\tab 399 \par \par CHAP. IV. Historical Developments,\tab\tab\tab\tab .\tab .\tab .\tab 428 \par \par SECT. \tab I. \tab The Conquest of Canaan,\tab\tab\tab .\tab .\tab .\tab 428 \par \par \tab\tab II. \tab The Period of the Judges,\tab\tab\tab .\tab .\tab .\tab 439 \par \par \tab\tab III. \tab The Kingly Institution, \tab\tab\tab .\tab .\tab .\tab 445 \par \par \tab\tab IV. \tab The Prophetical Order,\tab\tab\tab .\tab .\tab .\tab 449 \par \par \tab\tab V. \tab The Babylonish Exile and its Results, \tab .\tab .\tab .\tab 455 \par \par \par \par \pard\ltrpar\cf0\tab vi \tab\tab\tab\tab\tab\tab\tab\tab\tab\tab CONTENTS. \par \par \par \tab APPENDIX A. \tab Views of the Reformers regarding the Sabbath, \tab .\tab 461 \par \par \tab APPENDIX B. \tab Bahr's View of the Doctrine of the Atonement, \tab .\tab 476 \par \par \tab APPENDIX C. \tab On the term Azazel,\tab\tab\tab .\tab .\tab .\tab 484 \par \par \pard\ltrpar\qc _______________\par \pard\ltrpar\par \par \pard\ltrpar\qc ERRATA. \par \pard\ltrpar\tab\tab\tab At p. 12, line 5 of note, delete " others mingling straw in it," \par \tab\tab\tab - 19,\tab\tab -- 17, for " and" read " than"\par \tab\tab\tab - 23, \tab\tab -- 1, for "CHAPTER" read " SECTION" \par \tab\tab\tab - 153, \tab -- 5, for" Deut. v." read Deut. vi." \par \tab\tab\tab - 306, \tab -- 5, for " Ex." read " Ez." \par \par \par \par \par \par \pard\ltrpar\qc\fs28 CONTENTS. \par \par BOOK THIRD. \fs24\par \par \pard\ltrpar\par The Dispensation with and under the Law,\tab\tab\tab .\tab .\tab . \tab 1 \par \par CHAP. I. The Divine Truths embodied in the Historical Transactions \par connected with the Redemption from Egypt, viewed as \par preliminary to the Symbolical Religion brought in by \par Moses,\tab\tab\tab\tab\tab\tab\tab\tab .\tab .\tab .\tab 1 \par \par \tab\tab SECT. I. \tab The Bondage,\tab\tab\tab .\tab .\tab .\tab 1 \par \tab\par \tab\tab\tab II. \tab The Deliverer and his Commission,\tab .\tab . \tab 23 \par \par \tab\tab\tab III. \tab The Deliverance,\tab\tab\tab\tab .\tab .\tab 34\par \par \tab\tab\tab IV. \tab The March through tie Wilderness -Manna -Wa-\par \tab\tab\tab\tab ter from the Rock-the Pillar of Cloud and Fire, \tab .\tab 58 \par \par \tab II. The direct instruction given to the Israelites before the \par \tab\tab erection of the Tabernacle, and the Institution of its Sym-\par \tab\tab bolical Services-the Law,\tab\tab\tab\tab .\tab .\tab .\tab 86 \par \par \par \tab\tab SECT I.\tab What properly, and in the strictest sense, termed \par \tab\tab\tab\tab the Law, viz. the Decalogue-its perfection and \par \tab\tab\tab\tab completeness both as to the order and substance \par \tab\tab\tab\tab of its precepts,\tab\tab\tab .\tab .\tab . \tab 86 \par \par \tab\tab\tab II. \tab The Law continued-apparent exceptions to its \par \tab\tab\tab\tab perfection and completeness as the Permanent \par \tab\tab\tab\tab and Universal Standard of Religious and Moral \par \tab\tab\tab\tab Obligation-its references to the special circum- \par \par \par \par \tab iv \tab\tab\tab\tab\tab\tab\tab CONTENTS. \par \par \tab\tab\tab\tab stances of the Israelites, and representation of \par \tab\tab\tab\tab God as jealous,\tab\tab\tab .\tab .\tab . \tab 109\par \par \par \tab\tab SECT. III. \tab The Law continued further exceptions the \par \tab\tab\tab\tab Weekly Sabbath,\tab\tab\tab .\tab .\tab . \tab 118 \par \par \tab\tab\tab IV. \tab What the Law could not do-the Covenant- \par \tab\tab\tab\tab standing and privileges of Israel before it was \par \tab\tab\tab\tab given,\tab\tab\tab\tab\tab .\tab .\tab . \tab 145\par \par \tab\tab\tab V. \tab The purposes for which the Law was given, and \par \tab\tab\tab\tab the connection between it and the Symbolical \par \tab\tab\tab\tab Institutions, \tab\tab\tab\tab .\tab .\tab .\tab 159 \par \par \tab\tab\tab VI.\tab The relation of Believers under the New Testa-\par \tab\tab\tab\tab ment to the Law in what sense they are free \par \tab\tab\tab\tab from it-and why it is no longer proper to keep \par \tab\tab\tab\tab the Symbolical Institutions connected with it, \tab .\tab 176 \par \par CHAP. III. The Religious Truths and Principles embodied in the Sym-\par \tab\tab bolical Institutions and Services of the Mosaic Dispensa-\par \tab\tab tion, and viewed in their Typical reference to the better \par \tab\tab things to come,\tab\tab\tab\tab\tab .\tab .\tab .\tab 195 \par \par \par \tab\tab SECT. I. \tab Introductory On the question why Moses was \par \tab\tab\tab\tab instructed in the Wisdom of the Egyptians, \par \tab\tab\tab\tab and what influence this might be expected to \par \tab\tab\tab\tab exercise on his future Legislation,\tab .\tab .\tab . \tab 195 \par \par \tab\tab\tab II. \tab The Tabernacle in its general structure and \par \tab\tab\tab\tab design,\tab\tab\tab\tab .\tab .\tab . \tab 220 \par \par \tab\tab\tab III. \tab The Ministers of the Tabernacle-the Priests and \par \tab\tab\tab\tab Levites,\tab\tab\tab\tab .\tab .\tab . \tab 244\par \par \tab\tab\tab IV. \tab The Division of the Tabernacle into two apart-\par \tab\tab\tab\tab ments the Fore-court with its Laver and \par \tab\tab\tab\tab Altar of Sacrifice-the fundamental idea of \par \tab\tab\tab\tab Sacrifice by Blood, and the import of the three \par \tab\tab\tab\tab main points connected with it, viz. the Choice \par \tab\tab\tab\tab of the Victims the Imposition of Hands-and \par \tab\tab\tab\tab the Sprinkling of the Blood,\tab\tab .\tab .\tab .\tab 276\par \cf2\lang1033\fs23\par } slmult0\par \pard\ltrpar\sl100\slmult0\qc CHAPTER FIRST. \par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc THE DIVINE TRUTHS EMBODIED IN THE HISTORICAL TRANSACTIONS CON-\par NECTED WITH THE REDEMPTION FROM EGYPT, VIEWED AS PRELIMINARY \par TO THE SYMBOLICAL RELIGION BROUGHT IN BY MOSES. \par \par _________\par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc SECTION I. \par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc THE Bondage. \par \pard\ltrpar\sl100\slmult0\par \tab THE history of what is called the Patriarchal religion may be said to terminate with the descent of the children of Israel into Egypt, or at least with the prosperous circumstances which attended the earlier period of their sojourn there. For the things which afterwards befell them in that land, rather belong to the dispensation of Moses. They tended, in various respects, to prepare the way for this new dispensation, more especially by furnishing the facts in which its fundamental i deas were to be embodied, and on which its institutions were to be based. The true religion, as formerly noticed, has ever distinguished itself from impostures, by being founded on great facts, which, by bringing prominently out the character of God's purposes and government, provide the essential elements of the religion he prescribes to his people, This \par \par \fs16 VOL, II, \tab B \fs24\par \par \pard\ltrpar\cf0 Page 2 THE TYPOLOGY OF SCRIPTURE. \par \par characteristic of the true religion, like every other, received its highest manifestation in the gospel of Christ, where every distinctive element of truth and duty, is made to grow out of the facts of his eventful history. The same characteristic, however) belongs, though in a less perfect form, to the Patriarchal religion, which was based upon the transactions connected with man's fall, his expulsion from the garden of Eden, and the promise then given of a future deliverer; these formed, in a manner, the ground floor of the symbolical and typical religion, under which the earlier inhabitants of the world were placed. Nor was it otherwise with the religious dispensation, which stood midway between the Patriarchal and the Christian-the dispensation of Moses, For here also the groundwork was laid in the facts of Israel's history, which were so arranged by the controlling hand of God, as clearly to disclose the leading truths and principles that were to pervade the entire dispensation, and that gave to its religious institutions their peculiar form and character. \par \tab When we speak of fundamental truths and principles in reference to the Mosaic religion, it will be readily understood that these necessarily required to be somewhat more full and comprehensive than those -which constitute the foundation of the first and simplest form of religion. The Mosaic religion did not start into being as something original and independent; it grew out of the Patriarchal, and was just, indeed, the Patriarchal religion in a farther state of progress and development. So much was this the case, that the mission of Moses avowedly begins -where the communications of God to the patriarchs end; and, resuming what had been for a time suspended, takes for its immediate object the fulfillment of the purpose which the Lord had, ages before, pledged his word to accomplish.\fs16 1\fs24 Its real starting-point is the covenant made with Abraham, Isaac, and Jacob, with an especial reference to that part of it which concerned the occupation of the land of Canaan. And as the one dispensation thus commenced with the express design of carrying out and completing what the other had left unfinished, the latter of the two must be understood to have recognized and adopted as its own all the truths and principles of the first. What might now be regarded as fundamental. \par \par \fs16 1 \cf2\ul Exo_3:7-17\cf0\ulnone . \fs24\par \par Page 3 THE BONDAGE. \par \par and required as such to be interwoven with the historical transactions by which the dispensation of Moses was brought in, must have been, to a considerable extent, super-additional,-including those, indeed, in which belonged to the Patriarchal religion, but coupling with them such others as were fitted to constitute the elements of a more advanced state of religious knowledge and attainment. \par \tab We are not to imagine, however, that the additional religious truths and principles, which were to be historically brought out at the commencement of the Mosaic dispensation, must have appeared there by themselves, distinct and apart from those which descended from Patriarchal times. We would rather expect, from the common ground on which the true religion always erects itself, and the common end it aims at, that the new would be intermingled with the old; and that the ideas, on which the first religion was based, must re-appear and stand prominently forth in the next, and indeed in every religious dispensation. The Patriarchal religion began with the loss of' man's original inheritance, and pointed in all its institutions of worship and providential dealings, to the recovery of what was lost. It was the merciful provision of' heaven to light the way, and direct the steps of Adam's fallen family to a paradise restored. The religion brought in by the ministry of Moses began with an inheritance, not lost, indeed, but standing at an apparently hopeless distance, though conferred in free grant, and secured by covenant-promise for a settled possession. As an expression of the good-will of God to men, and the object of hope to his church, the place originally held by the garden of Eden, with the way barred to the tree of life but ready to be opened whenever the righteousness should be brought in, for which the church was taught to wait and strive, was now substantially occupied by that land flowing with milk and honey, which had become the destined inheritance of the heirs of promise. It was the immediate design and object of the mission of Moses to conduct the church, as called to cherish this new form of hope, into the actual possession of its promised blessings; and to do this, not simply with the view of having the hope turned into reality, but so as at the same time, and in accordance with God's general plan, to unfold the great principles of his character and government, and raise his church to a higher position in all \par \par Page 4 THE TYPOLOGY OF Scripture. \par \par religious knowledge and experience. In a word, God's object, then, was, as it has ever been, not merely to bring his church to the possession of a promised good, but to furnish by his method of doing it the elements of a religion, corresponding in its nature and effects to the inheritance possessed or hoped for, and thus to render the whole subservient to the highest purposes of his moral government. \par \tab When we speak, however, of the inheritance of Canaan being in the time of Moses the great object of hope to the church, and the boon which his mission was specially designed to realize, we must take into account what, we trust, was satisfactorily established concerning it, in the earlier part of our investigations.\fs16 1\fs24 1. The earthly Canaan was never designed by God, nor could it from the first have been understood by his people, to be the ultimate and proper inheritance which they were to occupy-things having been spoken and hoped for concerning it, which plainly could not be realized within the bounds of Canaan, nor on the earth at all, as at present constituted. 2. The inheritance, in its full and proper sense, was one which could be enjoyed only by those who had become children of the resurrection, themselves fully redeemed in soul and body from the effects and consequences of sin. 3. The occupation of the earthly Canaan by the natural seed of Abraham, in its grand and ultimate design, was a type of the occupation by a redeemed church of her destined inheritance of glory. Hence everything concerning the entrance of Israel on that temporary possession had necessarily to be ordered, so as fitly to represent and foreshadow the things which belong to the church's establishment in her final and permanent possession. The matter may thus be briefly stated: God selected a portion-probably at that time the fairest portion of the earth,\fs16 2\fs24 which he challenged as his own in a peculiar sense, that he might convert it into a suitable habitation and inheritance for the people whom he had already chosen to be peculiarly his own. On this people, settled in this possession, he purposed to bestow the highest earthly tokens of his gracious presence and blessing. But what he was going to do for them in temporal and earthly things, was only a representa\par \par \fs16 1 Vol. I. see section on the hope of the inheritance. \par 2 \cf2\ul Eze_20:6\cf0\ulnone .-" A land that I had espied for them, flowing with milk and honey, which is the glory of all lands." \fs24 \par \par Page 5 THE BONDAGE. \par \par tion and a pledge of what, from before the birth of time, he had purposed to do in heavenly things, when the period should come for gathering into one his universal church, and planting her in his everlasting inheritance of life and glory. There is, therefore, a twofold object to be kept in view, while we investigate this part of the divine procedure and arrangements, as in these also there was a twofold design. The whole that took place between the giving of the hope to the patriarchs, and its realization in their posterity, we must, in the first instance, view as demonstrating on what principles God could, consistently with his character and government, bestow upon them such an inheritance, or keep them in possession of its blessings. But we must, at the same time, in another point of view, regard the whole as the shadow of higher and better things to come. We must take it as a glass, in which to see mirrored the form and pattern of God's everlasting kingdom and that with an especial reference to the grand principles on which the heirs of salvation were to be brought to the enjoyment of its future and imperishable glories. \par \tab We are furnished at the very outset with no doubtful indication of the propriety of keeping in view this twofold bearing, in the condition of the heirs of promise. These, when the promise was first given, and for two generations afterwards, were kept in the region of the inheritance; and if the purposes of God respecting them had simply been directed to their occupation of it as a temporal and earthly good, the natural, and in every respect the easiest plan, would manifestly have been, to give them a settled place in it at the first, and gradually to have opened the way to their complete possession of the promised territory. But instead of' this, they were absolutely prohibited from having then any fixed habitation within its borders; and by God's special direction and overruling providence, were carried altogether away from the land, and planted in Egypt. There they found a settled home and dwelling-place, which they were not only permitted, but obliged to keep for generations, before they were allowed to possess any interest in the promised inheritance. And it was precisely their long-continued sojourn in that foreign country, the relations into which it brought them, the feelings and associations which there grew upon them, and the interests with which they became connected, that so greatly embarrassed the mission of \par \par \par Page 6 THE TYPOLOGY OF SCRIPTURE. \par \par Moses, and rendered the work given him to do so peculiarly difficult and complicated. Had nothing more been contemplated by their settlement in Canaan than their simply being brought to the possession of a pleasant and desirable inheritance, after the manner of this world, nothing could have been more unfortunate and adverse than such a deep and protracted entanglement with the affairs of Egypt. Considered merely in that point of view, there is much in the divine procedure, which could neither be vindicated as wise, nor approved as good; and the whole plan would manifestly lie open to the most serious objections. But matters present themselves in a different light, when we understand that every thing connected with the earthly and temporal inheritance, was ordered so as to develop the principles on which alone God could righteously confer upon men even that inferior token of his regard,-and this again, as the type or pattern according to which he should after-wards proceed in regulating -the concerns of his everlasting kingdom: Viewed thus, as the whole ought to be, it will be found in every part consistent with the highest reason, and, indeed, could not have been materially different, without begetting erroneous impressions of the mind and character of God. So that in proceeding to read what belongs to the work and handwriting of Moses, we must never lose sight of the fact, that we are tracing the footsteps of One, whose ways on earth have ever been mainly designed to disclose the path to heaven, and whose procedure in the past was carefully planned to prepare the way for the events and issues of " the world to come." \par \tab The first point to which our attention is naturally turned, is the one already alluded to, respecting -the condition of the Israelites, the heirs of promise, when this new stage of God's proceedings began to take its course. We find them not only in a distant country, but laboring there under the most grievous hardship and oppression, When this adverse position of affairs took its commencement, or how, we are not further told, than in the statement that " a new king arose up over Egypt, -who knew not Joseph" a statement which has not unfrequently been thought to indicate a change of dynasty in the reigning family of Egypt. This ignorance, it would seem, soon grew into estrangement and that again, into jealousy and hatred; for afraid lest the Israelites, who were increasing with great rapidity in nu\lang1033 m\lang1023 -_ \par \par Page 7 THE BONDAGE. \par \par bers and influence, should become too powerful, and should usurp dominion over the country, or, at least, in time of war, prove a formidable enemy within the camp, the then reigning Pharaoh took counsel to afflict them with heavy burdens, and to keep them down by means of oppression. \par \tab It is quite possible there may have been peculiar circumstances connected with the civil affairs of Egypt, which tended to foster and strengthen this rising enmity, and seemed to justify the harsh and oppressive policy in which it shewed itself. But we have quite enough to account for it, in the character which belonged to the family of Jacob, when they entered Egypt, coupled with the extraordinary increase and prosperity which attended them there. It was as a company of shepherds they were presented before Pharaoh, and the land of Goshen was assigned them for a dwelling-place, expressly on account of its rich pasturage.\fs16 1\fs24 But " every shepherd," it is said, "was an abomination to the Egyptians;" and with such a strong feeling against them in the national mind, nothing but an overpowering sense of the obligation under which the Egyptians lay to the Israelites, could have induced them to grant to this shepherd race such a settlement within their borders. Nor can it be wondered at, that when the remembrance of the obligation ceased to be felt, another kind of treatment should have been experienced by the family of Jacob \par \fs16\par 1. \cf2\ul Gen_47:11\cf0\ulnone . " And Joseph gave them a possession in the land of Egypt, in the best of the land, in the land of Ramses."'The land of Goshen," says Robinson, in his Biblical Researches, -" was the best of the land; and such, too, the province of Esh-Shulrkiyeh has ever been, down to the present time. In the remarkable Arabic document translated by De Sacy, containing a valuation of all the provinces and villages of Egypt in the year 1376, this province comprises 383 towns and villages, and is valued at 1,411,875 dinars-a larger sum than is put on any other province, with one exception. During my stay in Cairo, I made many inquiries respecting this district; to which the uniform reply was, that it was considered the best province in Egypt, \par . . . .There are here more flocks and herds than any where else in Egypt, and also more fishermen." Wilkinson also states, that no soil is better suited to many kinds of produce than the irrigated edge of the desert (where Goshen lay), even before it is covered by the fertilizing deposit of the inundation."-lanzsers awed Customs of the Ancient Egyptians, i. p. 222. How such a rich and fertile region should have been so little occupied at the time of Jacob's descent into Egypt, as to afford room for his family settling in it, and enlarging themselves as they did, need occasion no anxiety, as the fact itself is indisputable. And Robinson states that even at present there are many villages wholly deserted, and that the province is capable of sustaining another million. \fs24\par \par Page 8 THE TYPOLOGY OF SCRIPTURE. \par \par than what they at first received, and that the native, deep-seated repugnance to those who followed their mode of life, should be gin to break forth. That there was such a repugnance is a well ascertained fact, apart altogether from the testimony of Scripture. The monuments of Egypt furnish ample evidence of it, as they constantly exhibit shepherds in an inferior or despicable point of view, sometimes even as the extreme of coarseness and barbarity) and the objects of unmingled contempt.\fs16 1\fs24 We cannot suppose this hatred towards shepherds to have arisen simply from their possessing flocks and herds; for we have the clearest evidence in the Pentateuch, that Pharaoh possessed these, and that they existed in considerable numbers throughout the land.\fs16 2\fs24 It seems rather to have been occasioned by the general character and habits of the nomads or shepherd tribes,\fs16 3\fs24 who have ever been averse to the arts of cultivation and civilized life, and most unscrupulous in seizing, when they had the opportunity, the fruits that have been raised by the industry and toil of others. From the earliest times the rich and fertile country of Egypt has suffered much from these marauding hordes of the desert, to whose incursions it lies open both on the east and on the west. And as the land of Goshen skirted the deserts of Arabia, where especially the Bedouin or wandering tribes from time immemorial have been accustomed to dwell, we can easily conceive how the native Egyptians would watch with jealousy and dread the rising power and importance of the Israelites. By descent they were themselves allied with those shepherd tribes, and by the advantage of their position they held the key on an exposed side to the heart of the kingdom; so that, if they became strong enough, and chose to act in concert with their Arab neighbors, they might have overspread the land with desolation. Indeed, it is a historical fact, that " the Bedouin Arabs settled in Egypt have always made common cause with the Arabs (of the Desert) against the communities that possessed the land. They fought against the Saracen dynasty in Egypt, against the Turkomans, as soon as \par \par \fs16 1 Rossellini, vol. i. p. 178. Wilkinson, vol. ii. p. 16; also Heeren's Africa, ii. p. 146, Trans. \par 2 \cf2\ul Gen_47:6\cf0\ulnone , 16, 17. \cf2\ul Exo_9:3\cf0\ulnone , &c. \par 3 See Heeren's Africa, ii. p. 157. Rossellini, Mon. dell' Eg.i. p. 177, &c. Hengstenberg, Beitr., ii. p. 437. \fs24\par \par Page 9\lang1033 \lang1023 THE BONDAGE. \par \par they had acquired the ascendancy, against the Mamlook Sultans, who were the successors of the Turkomans, and they have been at war with the Osmanlis without intermission, since they first set foot upon Egypt more than 300 years ago." \fs16 1\fs24 \par \tab Hence, when the Israelites appeared so remarkably to flourish and multiply in their new abode, it was no unnatural policy for the Egyptians to subject them to hard labor and vexatious burdens. They would thus expect to repress their increase, and break their spirit-and, by destroying what remained of their pastoral habits, and training them to the arts and institutions of civilized life, as these existed in Egypt, to lessen at once their desire and their opportunities of leaguing for any hostile purpose with the tribes of the desert. At the same time, while such reasons might sufficiently account for the commencement of a hard and oppressive policy, there were evidently other reasons connected at least with the severer form, which it ultimately reached, and such as argued some acquaintance with the peculiar prospects of Israel. It was only one ground of Pharaoh's anxiety respecting them, that they might possibly join hands with an enemy and fight against Egypt; another fear was that they " might get them up out of the land."\fs16 2\fs24 This seems to bespeak a knowledge of the fact, that some other region than Goshen belonged to the Israelites as their proper home, for which they were disposed, at a fitting time, to leave their habitations in Egypt. Nor, indeed, would it be difficult for the king of Egypt to obtain such knowledge, as, in the earli!er period of their sojourn, the Israelites had no motive to hold it in concealment. Then, the announcement of Jacob's dying command to carry -up his remains to the land of Canaan, of which the whole court of Pharaoh was apprised, and afterwards the formal withdrawal of Joseph \par \par \fs16 1 Prokesch, Errinnerungen aus Eg. as quoted by HIengstenberg in his Eg. and the books of Moses, p. 78. If Egypt had previously been overrun, and for some generations held in bondage by one of these nomads tribes of Asia, there would have been a still stronger ground for exercising toward the family of Jacob the jealous antipathy in question. Of the fact of such an invasion, and possession of Egypt by a shepherd race, later investigations into the antiquities of Egypt have left little room to doubt; but the period of its occurrence, as connected with the history of the Israelites, is still a matter of uncertainty. \par 2 \cf2\ul Exo_1:10\cf0\ulnone . \fs24\par \par Page 10 THE TYPOLOGY OF SCRIPTURE. \par \par a"nd his family from the families and affairs of Egypt, to identify themselves with the state and prospects of their kindred, were more than sufficient to excite the suspicion of a jealous and unfriendly government, that they did not expect to remain always connected with the land and fortunes of Egypt. "It is clear that Pharaoh knew of a home for these stranger-Israelites, while he wished to have the thought of it banished from his mind; and that though his forefather had treated them to a possession in the land of Egypt, he now considered them as his servants, whom he was determined not to lose. It is precisely because he would know nothing of freedom and a home for Israel, that the increase of Israel was so great an annoyance to him. The seed of Abraham were, according to the promise, to be a blessing to all nations, and should, therefore, have been greeted with joy by the king of Egypt. But, since the reverse was the case, we can easily see, at this first aspect of' Israel's affairs, that the further fu#lfillment of the promise could not develop itself by the straightest and most direct road, but would have to force its way through impediments of great strength and difficulty." \fs16 1\fs24 \par \tab The kinds of service which were imposed with so much rigor upon the Israelites, though they would doubtless comprehend the various trades and employments which were exercised in the land, consisted chiefly, as might be expected in such a country, in the several departments of field labor It was especially " in mortar, and in brick, and in all manner of service in the field, that their lives were made bitter with hard bondage."\fs16 2\fs24 The making of bricks formed of clay and straw appears, during the later period of the bondage, to have been the only servile occupation in which they were largely engaged, and, of course, along with that, the erection of the buildings for which the bricks were made. As the hard and rigorous service to which they were subjected in this department of labor, did not seem to$ answer the end intended, but the more they were afflicted the more they multiplied and grew, the gloom and distress that hung around their condition were fearfully deepened by the issuing of a cruel edict, commanding that their male children should be killed as soon as they were born. This was too atrocious an edict even for the despot of a \par \par \fs16 1 Baumgarten, Theol. Corn. i. p. 393. \tab\tab 2 \cf2\ul Exo_1:14\cf0\ulnone ; v. \fs24\par \par Page 11\lang1033 \lang1023 THE BONDAGE. \par \par heathen land to enforce, as he could not find instruments at his command wicked enough to carry it into execution. In all probability it was soon recalled, or allowed gradually to fall into abeyance; for though it was in force at the birth of Moses, we hear nothing of it afterwards; and its only marked effect, so far as we are informed, was to furnish the occasion of opening a way for that future deliverer into the temples and palaces of Egypt. So marvelously did God, by his overruling providence, ba%ffle the design of the enemy, and compel cc the eater to give forth meat!" The only evil in their condition which seems to have become general and permanent, was the hard service in brick-making and collateral kinds of servile labor, and which, so far from suffering relaxation by length of time, was rather, on slight pretexts, increased and aggravated. It became at last so excessive, that one universal cry of misery and distress arose from the once happy land of Goshen-a cry which entered into the ear of the God of Abraham, and which would no longer permit him to remain an inactive spectator of a controversy, which, if continued, must have made void his covenant with the father of the faithful. \fs16 1\fs24 \par \par \fs16 1 A modern infidel (Von Bohlen, Einleitung zur Genesis) has attempted to throw discredit on the above account of the hard service of the Israelites, by alleging that the making of bricks at that early period belonged only to the region of Babylonia, and that the early Egyptians were &accustomed to build with hewn stone. " We can scarcely trust our own eyes," says Hengstenberg, 1" when we read such things," and justly, as all well informed writers concerning ancient Egypt, whether of earlier or of later times, have concurred in testifying that building with brick was very common there-so common, indeed, that private edifices were generally of that material. Herodotus mentions a pyramid of brick, which is thought to be one of those still standing (ii. 136). Modern inquirers, such as Champollion, Rossellini, and Wilkinson, speak of tombs, ruins of great buildings, lofty walls and pyramids, being formed of bricks, and found in all parts of Egypt. (See the quotations in Hengstenberg's Eg. and books of Moses, p. 2, 80). Wilkinson says (Ancient Egyptians, ii. p. 57), " The use of crude brick, baked in the sun, was universal in Upper and Lower Egypt, both for public and private buildings; and the brick-field gave abundant occupation to numerous laborers throughout the country... Enclosures of' gardens, or granaries, sacred circuits encompassing the courts of temples, walls of fortifications and towns, dwelling-houses, and tombs, in short, all but the temples themselves were of crude brick; and so great was the demand, that the Egyptian government, observing the profit which would accrue from a monopoly of them, undertook to supply the public at a moderate price, thus preventing all unauthorized persons from engaging in the manufacture. And in order the more effectually to obtain this end, the seal of the king, or of some privileged person, was stamped upon the bricks at the time they were made." He says further, " It is worthy of remark, that more bricks bearing the name of Thothmes II. (whom I suppose to have been king of \fs24\par \par Page 12 THE TYPOLOGY OF SCRIPTURE. \par \par \tab So much for the condition itself of hard bondage and oppressive labor to which the heirs of the inheritance were reduced, before the time came for their being actually put in possession of its blessings. A(nd situated as they were within the bounds of a foreign kingdom, at first naturally jealous, and then openly hostile towards them, it is not difficult to account for the kind of treatment inflicted on them, viewing the position they occupied merely in its worldly relations and interests. But what account can we give of it in its religious aspect-as an arrangement settled and ordained on the part of God? Why should he have ordered such a state of matters concerning his chosen seed? For, the Egyptians-" though their hearts thought not so"-were but instruments in his hands, to bring to pass what the Lord had long before announced to Abraham as certainly to take place, viz. " that his seed should be strangers in a land that was not theirs, and should serve them, and be afflicted by them four hundred years." \par \tab 1. Considered in this higher point of view, the first light in which it naturally presents itself is that of a doom or punishment, from which, as interested in the mercy of God, they needed rede)mption. For the aspect of intense suffering, which it latterly assumed, could only be regarded as an act of retribution for their past unfaithfulness and sins. We would be perfectly warranted to infer this, even without any express information on the subject, from the general connection in the divine government between sin and suffering. And when placed by the special appointment of heaven in circumstances so peculiarly marked by what was painful and afflicting to nature, the Israelites should then, no doubt, have read in their marred condition, what their posterity were, in like circumstances, taught to read by the prophet-" that \par \par \fs16 Egypt at the time of the Exodus), have been discovered than of any other period." And not only have multitudes of bricks been thus identified with the period of Israel's bondage, and these always made of clay mingled with chopped straw, but a picture has been discovered in a tomb at Thebes, which so exactly corresponds with the delineation given by Moses of the* hard service of the Israelites-some carrying the clay in vessels, others mingling straw in it, others again adjusting the clay to the molds, or placing the bricks in rows, the laborers, too, being of Asiatic, not Egyptian aspect, but amongst them four Egyptians, two of whom carry sticks in their hands, taskmasters-that Rossellini did not hesitate to call it " a picture representing the Hebrews as they were engaged in making brick." \fs24\par \par Page 13\lang1033 \lang1023 THE BONDAGE. \par \par it was their own wickedness which corrected them, and their backslidings which reproved them." But we are not simply warranted to draw this as an inference. It is matter of historical certainty brought out in the course of' the Mosaic narrative by many and painful indications, that the Israelites were not long in Egypt till they became partakers in Egypt's sins, and that, the longer their stay was protracted there, they only sunk the deeper into the mire of Egyptian idolatry and corruption, and became the m+ore thoroughly alienated from the true knowledge and worship of God. Not only had they, as a people, completely lost sight of the great temporal promise of the covenant, the inheritance of the land of Canaan, but God himself had become to them as a strange God; so that Moses had to inquire for the name, by which he should reveal him to their now dark and besotted minds.\fs16 1\fs24 The very same language is used concerning their connection with the abominations of Egyptian idolatry, while they sojourned among them, as is afterwards used of their connection with those of Canaan; " they served other Gods," " went a whoring after them," and even long after they had left the region, would not "forsake the idols of Egypt," but still carried its abominations with them, and in their hearts turned back to it.\fs16 2\fs24 Of the truth of these charges they gave too many affecting proofs in the wilderness; and especially by their setting up, so recently after the awful demonstrations of God's presence and glory o,n Sinai, and their own covenant-engagements, the worship of the golden calf, with its bacchanalian accompaniments. Their conduct on that occasion was plainly a return to the idolatrous practices of Egypt in their most common form.\fs16 3\fs24 And, indeed, if their bondage \par \par \fs16 1 \cf2\ul Exo_3:13\cf0\ulnone . \par 2 \cf2\ul Jos_24:14\cf0\ulnone ; \cf2\ul Lev_17:7\cf0\ulnone ; \cf2\ul Eze_23:3\cf0\ulnone ; 20:8; \cf2\ul Amo_5:25\cf0\ulnone -26; \cf2\ul Act_7:39\cf0\ulnone . \par 3 It is admitted on all hands, that the worship of the gods under symbolical images of irrational creatures, had its origin in Egypt, and was especially cultivated there in connection with the cow, or bovine form. It was noticed by Strabo, I. xvii. as singular, that'" no image formed after the human figure was to be found in the temples of Egypt but only that of some beasts (\i\f1 twn alogwn zwwn tinoj\i0\f0 ). And no images seem to have been so generally used as those of the calf or cow-though authors differ as to -the particular deity represented by it. It would rather seem that there were several deities worshiped under this symbol. Most of the available learning on the subject has been brought together by Bochart, Hieroz. Lib. ii. chap. 34; to which Hengstenberg has made some additions in his Beit. ii. p. 155-163. The latter would connect the worship \fs24\par \par Page 14 THE TYPOLOGY OF SCRIPTURE. \par \par and oppression in its earlier stages did not, as a timely chastisement from the hand of God, check their tendency to imitate the manners and corruptions of Egypt, as it does not appear to have done, it could scarcely fail to be productive of a growing conformity to the evil. For it destroyed that freedom and elevation of spirit, without which genuine religion can never prosper. It robbed them of the leisure they required for the worship of God and the cultivation of their minds (their Sabbaths seem altogether to have perished), and it brought them into such close contact with the proper possessors of Eg.ypt, as was naturally calculated to infect them with the groveling and licentious spirit of Egyptian idolatry. So that probably true religion was never at a lower ebb, in the family of Abraham, than toward the close of their sojourn in Egypt; and the swelling waves of affliction, which at last overwhelmed them, only marked the excessive strength and prevalence of that deep under-current of corruption which had carried them away. \par \tab Now this condition of the heirs of promise, viewed in reference to its highest bearing, its connection with the inheritance, was made subservient to the manifestation of certain great principles, necessarily involved in this part of the divine procedure, in respect to which it could not properly have been dispensed with. (1.) It first of all clearly demonstrated, that, apart from the covenant of God, the state and prospects of those heirs of promise were in no respect better than those of other men-in some respects it seemed to be worse with them. They were equally far /off from the inheritance, being in a state of hopeless alienation from it; they had drunk into the foul and abominable pollutions of the land of their present sojourn, which were ut-\par \par \fs16 of the golden calf in the desert with the worship of Apis; Wilkinson connects it with that of MInevis (Manners of Ancient Eg. 2d series, ii. p. 96), and Jerome had already given it as his opinion, that Jeroboam set up the two golden calves in Dan and Bethel, in imitation of the Apis and MAnevis of Egypt (Com. on \cf2\ul Hos_4:15\cf0\ulnone ). But however that may be, there can be no doubt, that if the Israelites were disposed to Egyptize in their worship, the most likely and natural method for them to do so, was by forming to themselves the image of a golden cow or calf, and then by engaging in its worship with noisy and festive rites. For it is admitted by those (for example, Creuzer, Symbol. i. p. 448) who are little in the habit of making any concessions in favour of a passage of Scripture, that the rites 0of the Egyptians partook much of the nature of orgies, and that the fundamental character of their religion was bacchanalian. \fs24\par \par Page 15 THE BONDAGE\par \par terly at variance with an interest in the promised blessing; and they bore upon them the yoke of a galling bondage, at once the consequence and the sign of their spiritual degradation. They differed for the better only in having a part in the covenant of God. (2.) Therefore, secondly, whatever this covenant secured for them of promised good, it must have secured purely of grace. In so far as they looked to themselves, they could see no ground of preference-they saw, indeed, the very reverse of any title to the blessing, which must hence descend upon them as heaven's free and undeserved gift. This, they were afterwards admonished by Moses, to keep carefully in remembrance: "Speak not thou in thy heart, saying, For my righteousness the Lord hath brought me in to possess this land. Not for thy righteousness or for the uprightness of thi1ne heart dost thou go to possess the land, but that the Lord may perform the word which he sware unto thy fathers, Abraham, Isaac, and Jacob."\fs16 1\fs24 (3.) Hence, finally, the promise of the inheritance could be made good in their experience only by the special kindness and interposition of God, vindicating the truth of his own faithful word, and in order to this, executing in their behalf a work of redemption. While the inheritance was sure, because the title to it stood in the mercy and faithfulness of God, they had of necessity to be redeemed before they could actually possess it. Having become the victims of corruption, they were also the children of wrath; sin had brought them into bondage; and before they could escape to the land of freedom and rest, the snare must be broken. But the hand of Omnipotence alone could do it. If nature had been left to itself, the result would only have been a fouler corruption and a deeper ruin. It was simply as the Lord's chosen people that they held the promise 2of the inheritance, and they could enter on its possession, only as those who had been ransomed by his power and goodness. So that the great principles of their degenerate and lost condition, of the sovereignty and freedom of their election to the promised good, of redemption by the grace and power of God in order to obtain it, were interwoven as essential elements with this portion of their history, and imprinted as indelible lines upon the very foundations of their national existence. \par \par \fs16 1 \cf2\ul Deu_9:4-6\cf0\ulnone . \fs24\par \par Page 16 THE TYPOLOGY OF SCRIPTURE. \par \par \tab The parallel here, in each particular, between the earthly and the spiritual, the temporal and the eternal, or, as we more commonly term it, between the type and the antitype, must so readily present itself to all who are conversant with New Testament Scripture, that we need do nothing more than indicate the agreement. It is most expressly declared, and indeed is implied in the whole plan of redemption u3nfolded in the Gospel, that those who become heirs of salvation, are in their natural state no better than other men, they are members of the same fallen family,-the same elements of corruption work in them,-they are children of wrath even as others.\fs16 1\fs24 When, therefore, it is asked, who makes them to differ, so that while others perish in their sins, they obtain the blessed hope of everlasting life? the only answer that can be returned is, the free and sovereign riches of the grace of God. The confession of Paul for himself, is equally suited to the whole company of the redeemed: " By the grace of God I am what I am;" nor is there a blessing of salvation here, or a ray of glory hereafter, that any of them may experience, of which he shall have another account to give, than that it has flowed from the undeserved mercy and goodness of God.\fs16 2\fs24 And when this distinguishing grace of God comes down to develop itself in the personal history of men, and to bring them to the possession of its e4levated prospects, how can it proceed otherwise than by the execution in their behalf of a supernatural deliverance? The difference is so great between what they naturally are, and what through grace they are to become, that a redemption-process must of necessity form the bridge between the two. As the everlasting inheritance, to the hope of which they are begotten, is entirely the gift of God, so the way which leads to it can be that only which his own outstretched arm has laid open to them; and if; as God's elect, they are called to the inheritance, it is as his redeemed that they go to possess it. \fs16 3\fs24 \par \tab 2. We have as yet, however, mentioned only one ultimate reason for the oppressed and suffering condition of the Israelites in \par \par \fs16 1 \cf2\ul Eph_2:1-3\cf0\ulnone ; from. 3:9-20; vii.; \cf2\ul Mat_9:13\cf0\ulnone ; \cf2\ul Luk_13:3\cf0\ulnone , &c. \par 2 \cf2\ul 1Co_4:7\cf0\ulnone ; 15:10; \cf2\ul Eph_1:4\cf0\ulnone ; \cf2\ul Joh_3:27\cf0\ulnone ; 6:44; \cf2\ul Mat_11:255\cf0\ulnone ; \cf2\ul Php_1:29\cf0\ulnone , &c. \par 3 \cf2\ul Eph_1:6-7\cf0\ulnone , 18, 19; \cf2\ul Col_1:12-14\cf0\ulnone ; \cf2\ul 2Ti_1:9-10\cf0\ulnone ; \cf2\ul Heb_2:14-15\cf0\ulnone ; \cf2\ul 1Pe_1:3-5\cf0\ulnone , &C. \fs24\par \par Page 17\lang1033 \lang1023 T\lang1033 H\lang1023 E BONDAGE\par \par Egypt, though in that one were involved various principles bearing upon their relation to the inheritance. But there was another also of great importance-it formed an essential part of the preparation which they needed for occupying the inheritance. This preparation, in its fall and proper sense, must, of course, have included qualities of a religious and moral kind-and of these we shall have occasion to speak at large afterwards; but apart from these, there was needed what might be called a natural preparation; and that especially consisting of two parts a sufficient desire after the inheritance, and a fitness in temper and habit for the position which, in connection with it, they were destine6d to occupy. \par \tab (1.) It was necessary by some means to have a desire awakened in their bosoms toward Canaan; for this had vanished from their sight, amid the pleasures and advantages of Goshen. The Lord had never intended that Goshen should be to them as a home, or more than a temporary place of sojourn. But, following the native tendency of the heart, which is ever prone to abuse the gifts of divine Providence, and pervert them to ends the very reverse of those for which they are conferred, this pleasant habitation soon became a snare to them. The fulness of its natural delights by degrees took off their thoughts from their high calling and destiny as the church of God; and the more they degenerated into the corrupt and sensual spirit of Egypt, the more would they always be disposed to sit down " in measureless content," with their present comforts. So much had this actually become the case with them, that they could scarcely be kept from returning back to it, notwithstanding the hard service and7 crying afflictions with which their lives had latterly been made bitter in it. What must have been their views and feelings if no such troubles had been experienced, and all had continued to go well with them in Egypt? How vain would have been the attempt to inspire them with the love of Canaan, and especially to make good their way to it through formidable difficulties and appalling dangers? \par \tab The affliction of Israel in Egypt is a testimony to the truth, common to all times, that the kingdom of God must be entered through tribulation. The tribulation may be ever so varied in its character and circumstances. But in some form it must be experienced, so as to prevent the mind from settling down upon its temporal portion, and kindle within it a sincere desire for the \par \tab\fs16 VOL. II.\tab \tab C \fs24\par \par Page 18 THE TYPOLOGY OF SCRIPTURE. \par \par better part, which is reserved in heaven for the heirs of salvation. Hence it is so peculiarly hard for those who are living in the 8midst of fulness and prosperity to enter into the kingdom of God. And hence, also, must so many visitations of trouble be sent even to those who have entered the kingdom, to wean them from earthly things, and hedge up their way toward their home and portion in heaven. \par \tab (2.) But if we look once more to the Israelites, we shall see that something besides longing desire for Canaan was needed to prepare them for what was in prospect. For that land, though presented to their hopes as a land flowing with milk and honey, was not to be by any means a region of inactive repose-where every thing was to be done for them, and they had only to take their rest, and feast themselves with the abundance of peace. The natural imagination delights to riot in the thought of such an untaxed existence, and such a luxurious home. But He who made man, and knows what is best suited to the powers and capacities of his nature, never destined him for such a state of being. Even the garden of Eden, the lovely region of his 9first inheritance, replenished as it was with the tokens of divine beneficence, was, to some extent, a field of active exertion: the garden had to be kept and dressed by its possessor as the condition of his partaking of its fruitfulness. And now, when Canaan took for a time the place of Eden, and the church was directed to look thither for its present home and inheritance, while she was warranted to expect there the largest amount of earthly blessing, she was by no means entitled to look for a state of lazy inaction and uninterrupted rest. There was much to be done, as well as much to be enjoyed, and she could neither have fulfilled, in regard to other nations, the elevated destiny to which she was appointed, as the lamp and witness of heaven, nor reaped in her own experience the large measure of good which was laid up in store for herself, unless she had been prepared by a peculiar training of vigorous action, and even compulsive labor, to make the proper use of all her advantages.'Now, in this point of: view, the period of Israel's childhood as a nation in Egypt, might be regarded as, to some extent, a season of preparation for their future manhood. It would not have done for them to go and take possession of Canaan as a horde of ignorant barbarians, or as a company of \par \par Page 19\lang1033 \lang1023 T\lang1033 H\lang1023 E BONDAGE. \par \par undisciplined and roving shepherds. It was fit and proper that they should carry with them a taste for the arts and manners of civilized life, and habits of active labor, suited to the scenes of usefulness and glory which awaited them in the land of their proper inheritance. But how were such tastes and habits to become theirs? They did not naturally possess them, nor, if suffered to live at ease, would they probably ever have attained to any adequate knowledge of them. They must be brought, in the first instance, under the bonds of a strong necessity; so that it might be no doubtful contingence, but a certain and general result, that they left Egypt wit;h all the learning, the knowledge of art and manufacture, the capacity for active business and useful employment, which it was possible for them there to acquire. And thus they went forth abundantly furnished with the natural gifts, which were necessary to render them, not only an independent nation, but also, fit instruments of God for his work and service, in the new and not less honorable and arduous position they were destined to occupy.\fs16 1\fs24 \par \par \fs16 1 The view given in the text may be said to strike a middle course between that of Kitto, in his History of Palestine, vol. i. p. 150, &c., and that of Hengstenberg, in his Authen. I. p. 431, &c. (We mention these two writers, chiefly as being among the last, who have held respectively the views in question, not as if there was anything substantially new in either. Deyling has a clear, and in the main, well-conducted argumentation for the view adopted by Hengstenberg, and against the opposite, at the end of P. I. of his Obs. Sac.) The foof believers on earth. The truth, in this respect, however, has been so finely developed, by one living author, that we must take leave to present it in his own words. "( Heaven, the ultimate and perfected condition of human nature, is thought of, amidst the toils of life, as an Elysium of quiescent bliss, exempt, if not from action, at least from the necessity of action. Meanwhile, every one feels, that the ruling tendency and the uniform intention of all the arrangements of the present state, and almost all its casualties, is to generate and to cherish habits of strenuous exertion. Inertness, not less than vice, is a seal of perdition. The whole course of nature, and all the institutions of society, and the ordinary course of events, and the explicit will of God, declared in his Word, concur in opposing that propensity to rest, which belongs to the human mind; and combine to necessitate submission to the hard, yet salutary conditions, under which alone the most extreme evils may be held in abeyance, and? any degree of happiness enjoyed. A task and duty is to be fulfilled, in discharging which the want of energy is punished even more immediately and more severely than the want of virtuous motives." \par \tab He proceeds to shew that the notices we have of the heavenly world, imply the existence there of intelligent and vigorous agents:--\par \par \fs16 some modification as to the earlier periods of their history; for, though the Israelites never entered fully into the habits of the nomad tribes, yet they were manifestly tending more and more in that direction, toward the time of their descent into Egypt. The tendency was there gradually checked, and the opposite extreme at last reached as it appears, that at the time of the Exodus they had all houses with door-posts (\cf2\ul Exo_12:4\cf0\ulnone , 7, &c.), lived to a considerable extent intermingled with the Egyptians in their cities (\cf2\ul Exo_3:20-22\cf0\ulnone ; 11:1-3; 12:35, 36), were accustomed to the agricultural occupations peculiar to the cou@ntry (\cf2\ul Deu_11:10\cf0\ulnone ), took part even in its finest manufactures, such as were prepared for the king (\cf2\ul 1Ch_4:21-23\cf0\ulnone ), and enjoyed the best productions both of the river and the land (\cf2\ul Num_11:5\cf0\ulnone ; 20:5). It is but natural to suppose, however, that some compulsion was requisite to bring them to this state of civilization and refinement; and as it was a state necessary to fit them for setting up the tabernacle and occupying aright the land of Canaan, we see the overruling hand of God in the very compulsion that was exercised. \fs24\par \par Page 21\lang1033 \lang1023 THE BONDAGE. \par \par \tab "But if there be a real and necessary, not merely a shadowy agency in heaven, as well as on earth; and if human nature is destined to act its part in such an economy, then its constitution, and the severe training it undergoes, are at once explained; and then also the removal of individuals in the very prime of their fitness for useful labor, ceases to be impenetArably mysterious. This excellent mechanism of matter and mind, which, beyond any other of his works, declares the wisdom of the Creator, and which, under his guidance, is now passing the season of its first preparation, shall stand up anew from the dust of dissolution, and then, with freshened powers, and with a store of hard-earned and practical wisdom for its guidance, shall essay new labors in the service of God, who by such instruments chooses to accomplish his designs of beneficence. That so prodigious a waste of the highest qualities should take place, as is implied in the notions, which many Christians entertain of the future state, is indeed hard to imagine. The mind of man, formed as it is to be more tenacious of its active habits, than even of its moral dispositions, is, in the present state, trained often at an immense cost of suffering, to the exercise of skill, of forethought, of courage, of patience; and ought it not to be inferred-unless positive evidence contradicts the supposition, that tBhis system of education bears some relation of fitness to the state for which it is an initiation? Shall not the very same qualities, which here are so sedulously fashioned and finished, be actually needed and used in that future world of perfection? Surely the idea is inadmissible, that an instrument wrought up at so much expense, to a polished fitness for service, is destined to be suspended for ever on the palace-walls of heaven, as a glittering bauble, no more to make proof of its temper? \par \tab "Perhaps a pious, but needless jealousy, lest the honour due to Him, 'who worketh all in all,' should be in any degree compromised, has had influence in concealing from the eyes of Christians the importance attributed in the Scriptures to subordinate agency; and thus, by a natural consequence, has impoverished and enfeebled our ideas of the heavenly state. But assuredly, it is only while encompassed by the dimness and errors of the present life, that there can be any danger of attributing to the creature tChe glory due to the Creator. When once with open eye \par \par Page 22 THE TYPOLOGY OF SCRIPTURE. \par \par that excellent glory has been contemplated, then shall it be Understood that the divine wisdom is incomparably more honored by the skillful and faithful performances, and by the cheerful toils of agents who have been fashioned and fitted for service, than it could be by the bare exertions of irresistible power; and then, when the absolute dependence of creatures is thoroughly felt may the beautiful orders of the heavenly hierarchy, rising and still rising toward perfection, be seen and admired, without hazard of forgetting Him, who alone is absolutely perfect, and who is the only fountain and first cause of whatever is excellent."\fs16 1\fs24 \par \tab It is only further to be noticed here, that, as preparation of this kind is necessary, for the future occupations and destinies of God's people, so in their case now, as in that of the Israelites in Egypt, a method of dealing may even in that respect require to be taken with them very different from what they themselves desire, and such as no present considerations can satisfactorily explain. When so dealt with, they should remember the word of Christ to Peter:-" What I do, thou knowest not now, but thou shalt know hereafter." The way by which they are led, appears strange perhaps, and more encompassed with hardship and difficulty than is'meet; but it is so, only because they cannot trace with sufficient clearness the many threads of connection between the present and the future between the course of preparation in time, and the condition awaiting them in eternity. Let them trust the paternal guidance and sure foresight of Him, who can trace it with unerring certainty, and they shall doubtless find at the last, that every thing in their lot has been arranged with infinite skill to adapt them to the state, the employments, and services of heaven. \par \par \fs16 1 Natural History of Enthusiasm, p. 150-154. \fs24\par \cf3\fs23\par \par } O+ (b). Contents{\rtf1\fbidis\ansi\ansicpg932\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\li1440\sl100\slmult0\cf1\lang1023\f0\fs24\par \b CONTENTS. \lang1033\tab\tab\tab\tab\tab\tab\tab\tab\tab\lang1023 v \par \b0\par \pard\ltrpar\sl100\slmult0\tab\tab\tab\tab\tab\tab\tab\tab\tab\tab\tab\tab Page \par SECT. V. \tab The Most Holy Place, with its Furniture, and \p:S3 (a). The Typology Of Scripture II{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\froman\fprq2\fcharset128 Times New Roman;}} {\colortbl ;\red1\green1\blue1;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1033\b\f0\fs2 gg=?KPart 1.2 - Section Second{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24 [23] \par \par \par \pard\ltrpF|=KPart 1.1 - Chapter First{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fcharset0 Greek;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs32\par THE TYPOLOGY OF SCRIPTURE. \par \par _________\fs24\par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc BOOK THIRD. \par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc THE Dispensation WITH AND UNDER THE LAW. \par \par _________\par \par \pard\ltrpar\sl100\ Gar\sl100\slmult0\fs28\par \pard\ltrpar\sl100\slmult0\qc CHAPTER SECOND. \fs24\par \par THE DELIVERER AND HIS COMMISSION. \par \pard\ltrpar\sl100\slmult0\par \tab THE condition to which the heirs of promise were reduced in the land of Egypt, we have seen, called for a deliverance, and this again for a deliverer. Both were to be pre-eminently of God -the work itself, and the main instrument of accomplishing it. In the exception of the one there was not more need for the display of divine power than for the exercise of divine wisdom in the selection and preparation of the other. It is peculiar to God's instruments, that, though commonly at first they appear the least suited for the service, they are found on trial to possess the highest qualifications. "Wisdom is justified of all her children," and especially of those who are appointed to the most arduous and important undertakings. \par \tab But in the extremity of Israel's distress, where was a deliverer to be found with the requisite qualifications?H From a family of bondsmen, crushed and broken in spirit by their miserable servitude, who was to have the boldness to undertake their deliverance, or the wisdom, if he should succeed in delivering them, to make suitable arrangements for their future guidance and discipline? Who was likely at such a time even to gain their confidence as appearing in any measure equal to the task? If such a person was anywhere to be found, he must evidently have been one who had enjoyed advantages very superior to those which entered into the common lot of his brethren-who had found time and opportunity for the meditation of high thoughts, and the acquirement of such varied gifts as fitted him to transact, in behalf of his oppressed countrymen, with the court of the proud and the learned Pharaohs, and amidst the greatest difficulties and \par \par \pard\ltrpar\cf0 Page 24 THE TYPOLOGY OF SCRIPTURE. \par \par discouragements to lay the foundation of a system, which was to nurture and develop through coming ages the relIigious life of God's covenant people. Such a deliverer was needed for this peculiar emergency in the affairs of God's kingdom, and the very troubles, which seemed from their long continuance and crushing severity to preclude the possibility of obtaining what was needed, were made to work toward its accomplishment. \par \tab It is not the least interesting and instructive point in the history of Moses, the future hope of the church, that his first appearance on the stage of this troubled scene, was in the darkest hour of affliction, when the adversary was driving things to the uttermost. His first' breath was drawn under a doom of death, and the very preservation of his life was a miracle of divine mercy. But the Lord " made the wrath of man to praise him," and the bloody decree, which, by destroying the male children as they were born, was designed by Pharaoh to inflict the death-blow on Israel's hopes of honour and enlargement, was rendered subservient, in the case of Moses, to prepare and fashion the lJiving instrument, through whom these hopes were soon to be carried forth into victory and fruition. Forced by the very urgency of the danger, on the notice of Pharaoh's daughter, and thereafter received, under her care and patronage, into Pharaoh's house, the child Moses possessed, in the highest degree, the opportunity of becoming " learned in all the wisdom of the Egyptians," and grew up to manhood in the familiar use of every advantage which it was possible for the world at that time to confer. But with such extraordinary means of advancement for the natural life, with what an atmosphere of danger was he there encompassed for the spiritual! He was exposed to the seductive and pernicious influence of a palace, where not only the world was met with in its greatest pomp and splendor, but where also superstition reigned, and a policy was pursued directly opposed to the interests of God's kingdom. How he was enabled to withstand such dangerous influences, and escape the contamination of so unwholesome a regKion, we are not informed; nor even how he first became acquainted with the fact of his Hebrew origin, and the better prospects which still remained to cheer and animate the hearts of his countrymen. But the result shews, that \par \par Page 25\lang1033 \lang1023 THE DELIVERER AND HIS COMMISSION, \par \par somehow he was preserved from the one, and brought to the knowledge of the other; for when about forty years of age, we are told, he went forth to visit his brethren, and that, with a faith already so fully formed, that he was not only prepared to sympathize with them in their distress, but to hazard all for their deliverance.\fs16 1\fs24 And, indeed, when he once understood and believed that his brethren were the covenant-people of God, who held in promise the inheritance of the land of Canaan, and whose period of oppression he might also have learned was drawing near its termination, it would hardly require any special revelation, besides what might be gathered from the singular providences atteLnding his earlier history, to conclude that he was destined by God to be the chosen instrument for effecting the deliverance. \par \tab But it is often less difficult to get the principle of faith, than to exercise the patience necessary in waiting God's time f6r its proper and seasonable exercise. Moses shewed he possessed the one, but seems yet to have wanted the other, when he slew the Egyptian whom he found smiting the Hebrew. For though the motive was good, being intended to express his brotherly sympathy with the suffering Israelites, and to serve as a kind of signal for a general rising against their oppressors, yet the action itself appears to have been wrong. He had no warrant to take the execution of vengeance into his own hand; and that it was with this view, rather than for any purpose of defense, that Moses went so far as to slay the Egyptian, seems not obscurely intimated in the original narrative, and is more distinctly implied in the assertion of Stephen, who assigns this as the reason ofM the deed, " for he supposed they would have understood, how that God by his hand would deliver them." The consequence was, that by anticipating the purpose of God, and attempting to accomplish it in an improper manner, he only involved himself in danger and difficulty; his own brethren misunderstood his conduct, and Pharaoh threatened to take away his life. On this occasion, therefore, we cannot but regard him as acting unadvisedly with his hand, as on a future one, he spake unadvisedly with his lips. It was the hasty and irregular impulse of the flesh, not the enlightened and heavenly guidance of the Spirit, which prompted him \par \par \fs16 1 \cf2\ul Exo_2:11-15\cf0\ulnone ; \cf2\ul Act_7:23\cf0\ulnone ; \cf2\ul Heb_11:24\cf0\ulnone\fs24\par \par Page 26 THE TYPOLOGY OF SCRIPTURE. \par \par to take the course he did; and without contributing in the least to improve the condition of his countrymen, he was himself made to reap the fruit of his misconduct in a long and dreary exile.\fs16 1\fs24 \pNar \tab We cannot, therefore, justify Moses in the deed he committed, far less say of him with Buddeus (Hist. Eccles. Vet. Test. i. p. 492), Patrick, and others, that he was stirred up to it by a divine impulse, nor regard the impulse of any other kind than that which prompted David's men to counsel him to slay Saul, when stretched helpless and alone in the cave (1 Sam. xxiv.) an impulse of the flesh presuming upon, and misapplying a word of God. The time for deliverance was not yet come. The Israelites as a whole were not sufficiently prepared for it. Their affliction, indeed, had already become almost intolerable; but as the then reigning monarch of Egypt was probably the first who had treated them with any extreme degree of harshness, they would endure through his reign in the hopes of seeing better days, when another should ascend the throne; and it would only be, when they saw that successor determined to pursue the same cruel policy, with an aggravation rather than an abatement of its rigor, that tOhey would be disposed to hail the prospect of a deliverance. But Moses himself also yet wanted much to complete his preparation. Other and \par \par \fs16 1 We can scarcely have a better specimen of the characteristic difference between the stern impartiality of ancient inspired history, and the falsely colored partiality of what is merely human, than in the accounts preserved of the first part of Moses' life in the Bible and Josephus respectively. All is plain, unadorned narrative in the one, a faithful record of facts as they took place, while in the other, everything appears enveloped in the wonderful and miraculous. A prediction goes before the birth of Moses to announce how much was to depend upon it-a divine vision is also given concerning it to Amram-the mother is spared the usual pains of labor the child when discovered by Pharaoh's daughter refuses to suck any breast but that of its mother-when grown a little, he became so beautiful that strangers must needs turn back and look after him, &c. BuPt with all these unwarranted additions, in the true spirit of Jewish, or rather human partiality, not a word is said of his killing the Egyptian; he is obliged to flee, indeed, but only because of the envy of the Egyptians for his having delivered them from the Ethiopians (Antiq. ii. 9, 10, 11.) In Scripture his act in killing the Egyptian, is not expressly condemned as sinful; but, as often happens there, this is clearly enough indicated by the results in providence growing out of it. Many commentators justify Moses in smiting the Egyptian, on the ground of his being moved to it by a divine impulse. There can be no doubt, that he supposed himself to have had such an impulse, but that is a different thing from his actually having it; and Augustine judged rightly, when he thought Moses could not be altogether justified, " quia nullaum adhuc legitimlam potestatem gerebat, nec acceptam divinitus, nec humanaa societate ordinatam."-Quest. in Exodus, & ii. \fs24\par \par Page 27\lang1033 \lang1023 THE DELIVQERER AND HIS COMMISSION. \par \par very different elements required to mingle in his previous training, besides such as he could acquire in Egypt. Before he was qualified to take the government of such a people, and be a fit instrument for executing the manifold and arduous part he had to discharge in connection with them, he needed to have trial of a kind of life precisely the reverse of what he had been accustomed to in the palaces of Egypt,-to feel himself at home amid the desolation and solitudes of the desert, and there to become habituated to solemn converse with his God, and formed to the requisite gravity, meekness, patience, and subduedness of spirit. Thus God overruled his too rash and hasty interference with the affairs of his kindred, to the proper completion of his own preparatory training, and provided for him the advantage of as long a sojourn in the wilderness to learn divine wisdom, as he had already spent in learning human wisdom in Egypt. We have no direct information of the manner inR which his spirit was exercised during this period of exile, yet the names he gave to his children shew, that it did not pass unimproved. The first he called Gershom, " Because he was a stranger in a strange land,"-implying, that he felt in the inmost depths of his soul the sadness of being cut off from the society of his kindred, and perhaps also at being disappointed of his hope in regard to the promised inheritance. The second he named Eliezer, saying, " The God of my father is my help,"betokening his clear, realizing faith in the invisible Jehovah, the God of his fathers, to whom his soul had now learnt more thoroughly and confidingly to turn itself, since he had been compelled so painfully to look away from the world. And now having passed through the school of God in its two grand departments, and in both extremes of life obtained ample opportunities for acquiring the wisdom which was peculiarly needed for Israel's deliverer and lawgiver, the set time for God was come, and he appeared to Moses at thSe bush for the special purpose of investing him with a divine commission for the task. \par \tab But here a new and unlooked for difficulty presented itself in his own reluctance to receive the commission. We know how apt, in great enterprises, which concern the welfare of many, while one has to take the lead, a rash and unsuccessful attempt to accomplish the desired end, is to beget a spirit of excessive caution and timidity-a sort of shyness and chagrin-especially if the failure \par \par Page 28 THE TYPOLOGY OF SCRIPTURE\lang1033 .\par \lang1023 \par has seemed in any measure attributable to a want of sympathy and support on the part of those, whose co-operation was most confidently relied on. Something not unlike this appears to have grown upon Moses in the desert. Remembering how his precipitate attempt to avenge the wrongs of his kindred, and rouse them to a combined effort to regain their freedom, had not only provoked the displeasure of Pharaoh, but was met by insult and reproach from his kTindred themselves, he could not but feel, that the work of their deliverance was likely to prove both a heartless and a perilous task a work, that would need to be wrought out, not only against the determined opposition of the mightiest kingdom in the world, but also under the most trying discouragements, arising from the now degraded and dastardly spirit of the people. This feeling, of which Moses could scarcely fail to be conscious even at the time of his flight from Egypt, may easily be conceived to have increased in no ordinary degree, amid the deep solitudes and quiet occupations of a shepherd's life, in which he was permitted to live till he had the weight of fourscore years upon his head. So that we cannot wonder at the disposition he manifested to start objections to the proposal made to him to undertake the work of deliverance, but are only surprised at the unreasonable and daring length, to which, in spite of every consideration and remonstrance on the part of God, he persisted in urging them. \Upar \tab The symbol in which the Lord then appeared to Moses, the bush burning but not consumed, was well fitted on reflection to inspire him with encouragement and hope. It pointed, Moses could not fail to remember, when he came to meditate on what he had seen and heard, to " the smoking furnace and the burning lamp," which had passed in vision before the eye of Abraham, when he was told of the future sufferings of his posterity in the land that was not theirs (\cf2\ul Gen_15:17\cf0\ulnone .) Such a furnace now again visibly presented itself, but the little thorn-bush, emblem of the covenant-people, the tree of God's planting, stood uninjured in the midst of the flame, because the covenant God himself was there. Why, then, should Moses despond on account of the afflictions of his people, or shrink from the arduous task now committed to him? Especially when the distinct assurance was given to him of all needful powers and gifts to furnish him aright \par \par Page 29\lang1033 \lang1023 THE DELIVERER VAND HIS COMMISSION. \par \par for the undertaking, and the word of God was solemnly pledged to conduct it to a successful issue. \par \tab It is clear from the whole interview, at which Moses received his commission, that the difficulties and discouragements which pressed most upon his mind, were those connected with the sunk and degenerate condition of the covenant-people themselves, who appeared to him hopelessly dead to the promise of the covenant, and even estranged from the knowledge of the God of their Fathers. His concern on the latter point led him to ask what he should say to them, when they inquired for the name of the God of their fathers, in whose name he was to go to them? His question was met with the sublime reply, "I AM THAT I AM"; thus shalt thou say to the children of Israel, I AM hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, JEHOVAH, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath seWnt me unto you; this is my name for ever, and this is my memorial unto all generations."\fs16 1 \fs24 When God thus claims to him-\par \par \fs16 1 \cf2\ul Exo_3:14-15\cf0\ulnone . " From this passage we learn, 1. That (hb) (Jehovah) is to be derived from,(hb), which is the same with,(hb) (to be). 2. That it is the third person of the future. For it is certain, that (hb) (I am) which God uses when speaking in his own person, is the first person future, and not less so, that,(hb) (Jehovah) which he delivers to his people to be used when speaking of him, is the third. 3. We further learn that the name is to be taken in the signification of The Being, The Existing One; as the ixx. already render it by (hb); and that the ground for the choice of this name, is that which is given by John Damascene, viz. that it is the most suitable name of God,' since he comprehends in himself everything that is, like a certain boundless and infinite ocean of being.'... If God is who he is, i. e. constantly the same, the uncXhangeable, so is he also the Existing One, or the absolute Being, and if he is the absolute Being, he is also the unchangeable; as Malachi (ch. 3:6.), from the expression,' I am Jehovah,' draws the conclusion,' I change not.' Of everything, which relatively is not being, it may be said: I am not that I am. Whatever is made does not continue uniformly alike, but in certain circumstances is unlike itself. Only God properly is, because the BEING is constantly the same, and because the constantly the same is the Being." - HENGSTENBERG, Authen. i. p. 244-6. The meaning of the term Jehovah, is given in \cf2\ul Rev_1:4\cf0\ulnone , 8, \cf2\ul Heb_13:8\cf0\ulnone , and being applied to Christ, the passages assert in the strongest language his essential Godhead. The explanation of Baumgarten and Delitzsch, who take, not being, but becoming, as the radical idea, and understand the name Jehovah to designate God, " as the one, who is always discovering himself anew to men, revealing himself through all ages, the God,Y in short, of the historical revelation," is by no means so natural as that of Hengstenberg, and is liable to some serious objections, which Hengstenberg has pressed in his Commentary on the Apocalypse. \fs24\par \lang1033\par \lang1023 Page 30 THE TYPOLOGY OF SCRIPTURE. \par \par self, and commands his servant to make him known to others, by a name which so peculiarly expresses his eternal being and Godhead, how immeasurably does he raise himself to the view of his people above the idolatrous atmosphere of Egypt! Nor was the idea, as some have alleged, too abstract and sublime for those to whom it was at first presented. For while unquestionably it is fitted to suggest thoughts of God, which the most enlightened and elevated mind must ever feel itself inadequate fully to comprehend, it at the same time presented him in a character peculiarly suited to the circumstances in which they were then placed. The name here, as usual in Scripture, was not assumed as an arbitrary, or even as a general designatZion, but as a particular, distinctive appellation, expressive of what God was in reference to them, for whose immediate behoof it was assumed. It was the manifestation of his peculiar and distinguishing character, with special reference to that covenant-relation, which, since the time of Abraham, he held toward them. It told them, that however changed their condition now was from what it had been in the time of their fathers, and however far they were from having received the fulfillment of the promises then made to them as a family, the God of their fathers remained, according to his essential nature, without the least variableness or shadow of turning, of the same mind and purpose as when he first entered into covenant with them. And not only so-but in the development of this most essential and characteristic name, as there would be in their experience a glorious fulfillment of covenant love and faithfulness, so there would be a higher manifestation than had yet been given of his eternal power and Godhe[ad, a deeper insight afforded into his blessed nature, and the righteous principles of his government; so that in comparison of what was now to be done, it might even be said, that the earlier patriarchs " had not known him by his name Jehovah," but only as " El Shaddai," God Almighty.\fs16 1\par \fs24\par \fs16 1 \cf2\ul Exo_6:3-8\cf0\ulnone . In the view we have given of this passage, it is implied, that the want of knowledge ascribed to the patriarchs in respect to the name JEHOVAH, was not absolute, but relative. Literally they did know God by that name, for he frequently used it in his addresses to them, and they again in their addresses to him;-and, as men taught of God, they could not but possess some knowledge of his nature and character, as indicated by this name. But it was so imperfect and limited, that it might be represented \par \fs24\par Page 31\lang1033 \lang1023 THE DELIVERER AND HIS COMMISSION. \par \par \tab With such strong encouragements and exalted prospects, was Moses sent f\orth to execute in the name of God the commission given to him. And as a pledge, that nothing would fail of what had been promised, he was met at the very outset of his arduous course by Aaron his brother, who came from Egypt at God's instigation to concert with him measures for the deliverance of their kindred from the now intolerable load of oppression, under which they groaned. \par \tab The personal history of the deliverer and his commission, viewed in reference to the higher dispensation of the Gospel, exhibits the following principles, on which it will be unnecessary to offer any lengthened illustration. 1. The time for the deliverer appearing and entering on the mighty work given him to do, as it should be the one fittest for the purpose, so it must be the one chosen and fixed by God. It might seem long in coming to many, whose hearts groaned beneath the yoke of the adversary, and they might sometimes have been disposed, if they had been able, to hasten forward its arrival. But the Lord knew best] when it should take place, and with unerring precision, determined it beforehand. Hence we read of Christ's appearance having occurred " in due time," or "in the fulness of time." There were many lines then meeting in the state of the church and the world, which rendered that particular period above all others suitable for the manifestation of the Son of God. Then for the first time were all things ready for the execution of heaven's grand purpose, and the vast issues that were to grow out of it. \par \tab 2. The deliverer, when he came, must arise within the church itself. He must be, in the strictest sense, the brother of those whom he came to redeem; bone of their bone, and flesh of their flesh; partaker not merely of their nature, but also of their infir-\par \par \fs16 as nothing, compared with what was presently to be given-like the glory of the Mosaic dispensation, which is declared to have been no glory, " by reason of that which excelleth" in Christ. We trust it is not necessary to do more th^an notice, that Warburton, in the true spirit of Spencer and Le Clere, finds in the whole of this communication about the name Jehovah, only an accommodation to Egyptian usage regarding the religion of names affirmed to have been prevalent then: " I before condescended to have a name of distinction, but now in compliance to another prejudice I condescend to have a name of honour." (Div. Leg. B. iv. s. 6.) A notable discovery, truly! to use the Bishop's own language to an opponent-but certainly little fitted to throw light on the words of God, or to administer comfort to the Israelites. \fs24\par \par Page 32 THE TYPOLOGY OF SCRIPTURE, \par \par rnities, their dangers, and their sufferings. Though he had to come from the highest heavens to accomplish the work, still it was not as clad with the armoury, and sparkling with the glory of the upper sanctuary, that he must enter on it, but as the seed of the vanquished woman, the child of promise in the family of God, and himself having experience of the lo_west depths of sorrow and abasement, which sin had brought upon them. Only, however, as of that family, not of the world at large. For the church, though ever so depressed and afflicted in her condition, cannot be indebted to the world for a deliverer; the world must be indebted to her. With her is the covenant of God; and she alone is the mother of the divine seed, that overcomes the wicked one. \par \tab 3. Yet the deliverance, even in its earlier stages, when existing only in the personal history of the deliverer, is not altogether independent of the world, the blessing of Israel was interwoven with acts of kindness derived from the heathen, and the child Moses, with whom their very existence as a nation and all its coming glory was bound up, owed his preservation to a member of Pharaoh's house, and in that house found a fit asylum and nursing-place. Thus the earth "'helped the woman," as it has often done since. The captain of our salvation had in like manner to be helped. For, though born of the tri`be of Judah, he had to seek elsewhere the safety and protection which "his own" denied him, and partly-not because absolutely necessary to verify the type, but to render its fulfillment more striking and palpable was indebted for his preservation to that very Egypt which had sheltered the infancy of Moses. So that in the case even of the author and finisher of our faith, the history of redemption links itself closely with the history of the world. \par \tab 4. Still the deliverer, as to his person, his preparation, his gifts and calling, is peculiarly of God. That such a person as Moses was provided for the church in the hour of her extremity, was entirely the result of God's covenant with Abraham; and the whole circumstances connected with his preparation for the work, as well as the commission given him to undertake it, and the supernatural endowments fitting him for its execution, manifestly bespoke the special and gracious interposition of God. But the same holds true in each particular, and still more illustriously appears in Christ. In his person, pre-eminently the father's gift a gift of \par \par Page 33\lang1033 \lang1023 THE DELIVERER AND HIS COMMISSION. \par \par peerless value, and bestowed solely from regard to the everlasting covenant, which secured the redemption of the world; in his office as Mediator called and appointed by the Father; prepared also for entering on it, first by familiar converse with the world, and then by a season of wilderness-seclusion and trial; replenished directly from above with gifts adequate to the work, even to his being filled with the whole fulness of the Godhead:-Everything, in short, to beget the impression, that while the church is honored as the channel through which the deliverer comes, yet the deliverer himself is in all respects the peculiar gift of God, and that here especially it may be said, " of him, and through him, and to him are all things," \par \par VOI., \lang1033\tab\lang1023 II. \lang1033\tab\tab\tab\tab\lang1023 P \par \par } blmult0\qc SECTION FIRST. \par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc INTRODUCTORY-ON THE QUESTION WHY MOSES WAS INSTRUCTED IN THE \par WISDOM OF THE EGYPTIANS, AND WHAT INFLUENCE THIS MIGHT BE, \par EXPECTED TO EXERCISE ON HIS FUTURE LEGISLATION. \par \pard\ltrpar\sl100\slmult0\par \tab THE learning of Moses was briefly adverted to in an earlier part of our investigations.\fs16 1\fs24 But this is the proper place for a more formal discussion of it, when we are entering on the explanation of the Mosaic symbols of worship and service. That an acquaintance with Egyptian learning was advantageous to Moses, to the extent formerly stated, no one will be disposed to question that ever might be its peculiar character, it, would at least serve the purpose of expanding and ripening the faculties of his mind would render him acquainted with the general principles and methods of political governminent-would furnish him with an insight into the religious and moral system of the most intellcigent and civilized nation of heathen antiquity and so, would not only increase his fitness, in an intellectual point of view, for holding lthe high commission that was to be entrusted to him, but would also lend to the commission itself, when bestowed, the recommendation, which superior rank or learning ever yields, when devoted to a sacred use. \par \par \fs16 1. Vol. ii. chap 1 & 2.\fs24\par \par \pard\ltrpar\cf0 Page 196 THE TYPOLOGY OF SCRIPTURE. \par \par \tab Such advantages, it is obvious, Moses might derive from his Egyptian education, irrespective altogether of the precise quality of the wisdom with which he thus became acquainted. It is another question, how far he might be indebted to that wisdom itself; as an essential element in his preparation-or to what extent the things belonging to it might be allowed to mould and regulate the institutions which he was commissioned to impose on Israel. Scripture throws no direct light upon this question; it affords materials only for general infedrences and probable conclusions. And yet the view we actually entertain on the subject cannot fail to exert a considerable influence on the spirit in which we investigate the whole Mosaic system, and give a distinctive coloring to our interpretations of many of its parts. \par \tab 1. The opinion was undoubtedly very prevalent among the Christian fathers, that no small portion of the institutions of Moses were borrowed from those of Egypt, and were adopted as divine ordinances only in accommodation to the low and carnal state of the Israelites, who had become inveterately attached to the manners of Egypt. With the view, it was supposed, of weaning then more easily from the errors and corruptions which had grown upon them there, the Lord indulged them with the retention of many of the customs of Egypt, though in themselves indifferent or even somewhat objectionable, and gave a place in his own worship to what they had hitherto seen associa-ted with the service of idols. They rarely enter into particulars,e and never, so far as we know, formally discuss the grounds of their opinion; but very commonly think it enough to refer in support of it to \cf2\ul Eze_20:25\cf0\ulnone , where the Lord is said to have given Israel " statutes that were not good, and judgments whereby they should not live." This passage is also much pressed by Spencer, and, indeed, is the main authority of a scriptural nature to which both he, and after him Warburton (Div. Legation, B. iv. c. 6), appeal in confirmation of their general view of the Mosaic ritual. By a palpable misunderstanding of the meaning of the prophet, they regard the Decalogue as the statutes in themselves really and properly good, for breaking which in the wilderness, others, namely, the ceremonial observances, were imposed on them: "Because they had violated my first system of laws, the Decalogue I added to them my second system, the ritual law, very aptly characterized (when \par \par Page 197 EGYPTIAN LEARNING OF MOSES. \par \par set in opposition to the morfal law) by statutes that were not good, and by judgments whereby they should not live."-( Warburton.) In our judgment, most inaptly so characterized; for certainly they could least of all have lived by the moral law, which, as the Apostle testifies, brings the knowledge of sin, and the judgment of death; and whatever life they had, must rather have come by the ritual, than the moral law. Besides, Moses had got all the instruction regarding the tabernacle and its ordinances before the revolt took place about the golden calf; so that the tabernacle-worship went before this, and was no after-thought resorted to in consequence of the revolt. But it is quite beside the purpose of the prophet to compare one part of the law with another; " it is impossible that he could, especially after his own declarations regarding the law, designate it by such terms; the laws not good', bringing death and destruction, are opposed to those of God; they are the heathen observances which were arbitrarily put in the room of the gother."-(Hdivernick.) So also Calvin, Vitringa, Obs. SacrsT, L. ii. c. 1. sec. 17. Indeed, Jerome, though he hesitates as to the proper meaning, has correctly enough expressed it in these words: "Hoc est, dimisit eos cogitationibus, et desiderus suis, ut facerent quse non conveniunt."-Parallel is \cf2\ul Psa_81:12\cf0\ulnone : "So I gave them up to their own hearts' lusts, and they walked in their own counsels;" \cf2\ul Act_7:42\cf0\ulnone , "He gave them up to worship the host of heaven;" \cf2\ul Rom_1:24\cf0\ulnone ; \cf2\ul 2Th_2:11\cf0\ulnone . \fs16 1 \par \tab\fs24 Spencer, supporting himself on the authority of the -fathers, and by a distorted interpretation of one or two passages of Scripture, has, with great learning and industry (in his work De Legibus Hebraeorum), endeavoured to make good the proposition, that the immediate and proper design of the Mosaic law was to abou-\par \par \fs16 1 The references to the fathers may be found in Spencer De Leg. Hebr. I. c. 1. Deyling has an acute dissehrtation on this passage (Obs. Sac. P. ii. ch. 23), in which he very successfully refutes the interpretation of the Fathers, Spencer, and those of later times, who substantially adopt his view, but also objects to the view given of it here, and contends, that the statutes not good, and the laws by which they could not live, were God's chastisements punishing them for their violations of his good and life-giving ordinances. We have no doubt that these chastisements were in the eye of the prophet, but not to the exclusion of the other: God gave them up to foolish counsels and a reprobate mind, that they might manifestly appear to be undeserving of his calte, and be left to inherit the recompense that was meet for their perversity. \fs24\par \par Page 198 the TYPOLOGY OF SCRIPTURE. \par \par lish idolatry and preserve the Israelites in the worship of the one true God; and that, for the better effecting of this purpose, the Lord introduced many heathenish, chiefly Egyptian, customs into his service, and sio changed or rectified others, as to convert then into a bulwark against idolatry. He coupled with this, no doubt, a secondary design, " the mystic and typical reason," as he calls it-that, namely, of adumbrating the better things of the Gospel. But this occupies such an inferior and subordinate place, and is occasionally spoken of in such disparaging terms, that one cannot avoid the conviction of his having held it in very small estimation. He even represents this mystical reference to higher things than those immediately concerned, as done partly in accommodation to the early bent given to the mind of Moses.\fs16 1\fs24 And of course, when he comes to particulars, it is only in regard to a few things of greater prominence, such as the tabernacle, the ark, and the more important institutions, that he can deem it advisable to search for any mystical meaning whatever. To go more minutely to work, he characterizes as a kind of " sporting with sacred things;" and declares his concurrence in a sentiment of Sjt Chrysostom, that "all such things were but venerable and illustrious memorials of Jewish ignorance and stupidity."\fs16 2\fs24 \par \tab It is not so much, however, in this depreciation of the symbolical and typical import of the Mosaic ritual, that the work of Spencer was fitted to give a false impression of its real character and object, as in the connection he necessarily sought to establish, while endeavoring to prove his main proposition, between the institutions of Moses and the rites of heathenism. Though charged with a divine commission, Moses appears, in point of fact, only as an improved Egyptian, and his whole religious system is nothing more than a refinement on the customs and polity of Egypt. Not a few of the rites introduced were useless (legibus et ritibus inutilibus, p. 26), some were viewed as only tolerable fooleries (quos ineptias norat esse tolerabiles, p. 640), and would never have found a place in the institutions of Moses, but for the currency they had already obtained in Egyptk, and the liking the Israelites had there acquired for them. But on such a view, it is impossible to conceive how to worship God according to the ritual of Moses, could have been an acceptable \par \fs16\par 1 De Leg. Heb. p. 210. \par 2 Ibid. p. 215. \fs24\par \par Page 199 EGYPTIAN LEARNING OF MOSES.\par \par service, and the very imposition of such a ritual in the name of God, must have been a kind of pious fraud. " God," to use the language of Bahr, " appears as a Jesuit, who makes use of bad means to accomplish a good end. Spencer, for example, considers sacrifice as an invention of religious barbarity, an evidence of superstitious views of the divine nature; now, when God by Moses, not only confirmed for ever the offerings already in common use, but also extended and enlarged the sacrificial code, instead of thereby extirpating the mistaken views, he would really have sanctioned and most strongly enforced them... Besides, the relation of Israel to the Egyptians, and that in particular of Mosles, as represented in the Pentateuch at the time of the Exodus, would lead us to expect an intentional shunning of every thing Egyptian, especially in religious matters, rather than an imitation and borrowing. The deliverance of Israel from Egypt is set forth as the special token of divine love and power, as the greatest salvation wrought for Israel, as the peculiar pledge of the covenant with Jehovah; and a separate feast was devoted to the commemoration of this divine goodness. It is unquestionable that there was here every inducement for Moses making the separation of Israel from Egypt as broad as possible. For this, however, it was indispensably necessary to brand everything properly Egyptian, and extirpate by all means the very remembrance of it. But by adopting the Egyptian ritual, Moses would have directly sanctioned what was Egyptian, and would have perpetuated the remembrance of the land of darkness and servitude."\fs16 1\fs24\par \tab Indeed, the objectionable character of Spencer's views couldm scarcely be better exposed than in the words of Lord Bolingbrokle, when railing in his usual style against the current theology of his day: " In order to preserve the purity of his worship, God prescribes to them a multitude of rites and ceremonies, founded on the superstitions of Egypt, from which they were to be weaned, or in some analogy to them. They were never weaned entirely from all the superstitions: and the great merit of the law \par \par \fs16 1 Symbolik, B. i. s. 41, 42. The latter part is stated rather too comprehensively, as we shall shew by and by. The circumstances were such as to have led Moses rather to avoid than to seek an imitation of what was Egyptian, but it was impossible altogether to exclude it, or precisely to brand every thing properly Egyptian. \fs24\par \par Page 200 THE TYPOLOGY OF SCRIPTURE. \par \par of Moses was teaching the people to adore one God, much as the idolatrous nations adored several. This may be called \i sanctifying\i0 Pagan rites and ceremonies in tnheological language, but it is profaning the pure worship of God in the language of common sense."\fs16 1\fs24\tab\par \tab But while Spencer's views lay open to such formidable objections, and were opposed to the more serious theology of the age, they gradually made way both in this country and on the Continent; and the influence of his work may be traced through a very large portion of the theological literature connected with the Old Testament down even to a recent period. The work owed this extraordinary success to the immense pains that had been bestowed upon it-its exact method, comprehensive plan, and lucid expression-and also to the great skill which the author displayed in availing himself of all the learning then accessible upon the subject, and bringing it to bear upon the general argument. His views were eagerly embraced on the Continent by Le Clerc, and (in his work on the Pentateuch), pushed to consequences from which Spencer himself would have shrunk. Then Michaelis came with his masculineo intellect, his stores of oriental learning, but low and worldly sense, discovering so many sanatary, medicinal, political, and, in short, all kinds of reasons but moral and religious ones, for the laws and institutions of Moses, that if the Jewish lawgiver was in some measure vindicated from the charge of accommodating his policy to heathenish notions and customs, it was only to establish for him the equally questionable reputation of a well-skilled Egyptian sage, or an accomplished worldly legislator. In this case, as well as in the other, it was impossible \par \par \tab\fs16 1 Philosophical Works, vol. v. p. 377, It is remarked by Archbishop Macgee, that Spencer's work " has always been resorted to by infidel writers, in order to wing their shafts more effectively against the Mosaic revelation." See note 60 to his work on the Atonement, where also are to be found some good remarks on such views generally, although, in resting upon the ground of Witsius, he does not place the opposition to them on itps proper basis. He speaks of Tillotson as having been before-hand with Spencer in propounding the general view regarding the nature of the Mosaic ritual, and certainly Barrow (in his Sermon on the Imperfection of the Jewish Religion), exhibits to the full as low a view of the legislation of Moses as Spencer himself did shortly afterwards. We have no doubt that the view itself was an offshoot of the semi-deistical philosophy which sprung up at that period in England as a kind of re-action from Puritanism, and almost simultaneously insinuated itself into various productions of the more learned theologians. \fs24\par \par Page 201 EGYPTIAN LEARNING OF MOSES. \par \par to avoid the conviction, that it was somewhat out of character to claim for Moses a properly divine commission, and quite incredible that signs and wonders should have been wrought by heaven to confirm and establish it. After such pioneers, the way was open for the subtle explanations of rationalism, and the rude assaults of avowed infidelqity.\fs16 1 \par \fs24\tab In Britain the influence of Spencer's work has also been very marked, though, from the character of the national mind, and other counteracting influences, the results were not so directly and extensively pernicious. The more learned works that have since issued from the press, connected with the interpretation of the Books of Moses, have for the most part borne no unequivocal indications of the weight of Spencer's name; while the better convictions) and the more practical aim of the authors, generally kept them from embracing his views in all their grossness, and carrying them out to their legitimate conclusions. Even Warburton, who espouses in its full extent Spencer's view regarding the primary and immediate design of the Mosaic institutions, as being intended to " preserve the doctrine of the unity by means of institutions partly in compliance to their Egyptian prejudices, and partly in opposition to those and the like superstitions"\fs16 2\fs24 --yet gives a decidedly highrer place to the typical bearing of the Mosaic ritual, and comes much nearer the truth in representing both its religious use under the Old Testament dispensation, and its prospective reference to the New.\fs16 3\fs24 Such writers as Lowman \fs16 4\fs24 and Shaw, \fs16 5\fs24 gave only a partial and reluctant assent to some of Spencer's positions; and chiefly, it would seem, because they did not see how to dispose of his proofs and authorities. The latter, in particular, though he afterwards substantially grants what Spencer contended for, yet expresses his dissatisfaction with the general aim of Spencer's work, by saying, that "upon the whole he was still apt to imagine, that however it might have been one part of the Divine purpose to guard Israel against a corruption from the Egyptian idolatry, by the institution of the Mosaic economy, this \par \par \fs16 1 Michaelis did not himself positively avow his disbelief of the miraculous in the history of Moses, but he plainly betrayed his anxiety to get srid of it as far as possible, by his questions to Niebuhr in regard to the passage through the Red Sea. \par 2 Divine Leg., B. iv. s. 6, and v. s. 1. \par 3 Ibid. B. vi. s. 5 and 6. \par 4 Rational of the Ritual of the Hebrew Worship. \par 5 Philosophy of Judaism. \fs24\par \par Page 202 THE TYPOLOGY OF SCRIPTURE. \par \par was not the principal design of it." It would have been strange, indeed, if such had been its principal design. And strange it certainly was, that men, not to say of penetration and learning, but with their eyes open, could ever have imagined that it was so. For what do we not see, when we direct our view to the latter clays of the Jewish commonwealth? We see this end most completely attained. A people never existed that were more firmly established in the doctrine of the unity, and more thoroughly alienated from the superstitions of heathenism; and yet never were a people more thoroughly and generally estranged from the true knowledge of God, and more hostile to the claims oft heaven. So that, in adopting the hypothesis in question, one must be prepared to maintain the monstrous proposition, that the principal and primary design of that religious economy might have been accomplished, while still the persons subject to it were neither true worshipers of the living God, nor fitted to enter into the kingdom of his Son. \par \tab The same considerations hold in regard to the other reason commonly assigned by this class of writers for the rites of Judaism the separation of the people from the other nations of the earth. And indeed, from the very nature of things, that could not have been more than an incidental and temporary end. The covenant, out of which all Judaism grew, containing the promise, that in the seed of Abraham all the families of the earth should be blessed, it could never be the direct intention and design of the ordinances connected with it, to place them in formal antagonism to -the other nations. This effect was no farther to have been produced than by the Israeulites becoming too holy for intercourse with the nations. In so far as this distinction did not exist, both were virtually alike; the Israelites also were uncircumcised and heathen; and the circumstance of their being placed under such sanctifying ordinances, was chiefly designed to have a salutary influence on the surrounding heathen, and induce them to seek for light and blessing from Israel. Hence, \cf2\ul Deu_32:43\cf0\ulnone : "Rejoice, 0 ye nations, with his people;" and \cf2\ul Isa_56:7\cf0\ulnone , " line house shall be called an house of prayer for all people." \par \tab 2. A widely different, and in many respects entirely opposite view of the institutions of Moses, has also been maintained. Its chief expounder and advocate, as opposed to Spencer, was Witsius, \par \par Page 203 EGYPTIAN LEARNING OF MOSES. \par \par whose Egyptiaca was published with the express design of meeting the arguments and counteracting the influence of the work of' Spencer. \fs16 1\fs24 In this production, Witsiusv admits at the outset, that there is a striking similarity between the rites of the Mosaic law and those of other ancient nations, in particular of the Egyptians; and he even quotes with approbation a passage from Kircher, in which this similarity is asserted to have been so manifest, that "either the Egyptians must have hebraized, or the Hebrews must have egyptized." Nor does he think it improbable that this may have been the reason why the Egyptian and Jewish rites were so often classed together at Rome, and enactments made for restraining them as alike pernicious.\fs16 2\fs24 But he contends, at the same time, that some of the things in which this resemblance stood, were not peculiar to the Egyptians, but common to them with other nations of heathen antiquity; and especially, that in so far as there might be any borrowing in the case, it was more likely the Egyptians borrowed from the Hebrews, than the Hebrews from the Egyptians. His positions were generally acquiesced in by the more orthodox and evanwgelical divines of this country; and it is a somewhat singular fact, that the commencement of a false theology in regard to the Old Testament, had its rise in this country, and this country itself derived the chief corrective against the evil from abroad. In two important respects, however, the argument of Witsius was not satisfactory, and failed to provide a sufficient antidote to the work of Spencer. 1. He failed in proving, or even in rendering it probable, that the Egyptians borrowed from the Israelites the rites and ceremonies, in which the customs of the two nations resembled each other. Warburton is quite successful \par \fs16\par 1 Spencer's work called forth many other opponents, but Witsius continued to hold the highest place. The Egyptiaca was followed by a respectable work of Meyer, De Temporibus et Festis diebus Hebreortml-the first part against Sir John AMarshuam, the second against Spencer, taking up substantially the same ground as Witsius. Vitringa also opposes the leading views of Spenxcer, in various parts of his Obs. Sacrse, as does Deyling also, in his Ohs. Sac. In this country, Shuckford in the first vol. of his Connection of Sacred and Profane History, and Graves in his Lectures on the Pentateuch (he has only one lecture on the subject, P. ii. Lec. v.), with various other writers of inferior note, have opposed Spencer, on the ground of WitsiLs, and without adding to its strength. Daubeny's Connection between the Old and the New Testament, though praised by Magee in his notes on this subject, does not touch on the controversy, and, in a critical point of view, is an inferior work. \par 2 Lib. i. c. 2. \fs24\par \par Page 204 THE TYPOLOGY OF SCRIPTURE. \par \par here in meeting the positions of Witsius and his followers, both on account of the unquestionable antiquity of the Egyptian institutions, and the want of any such connection between the two nations as to render a borrowing on the part of the Egyptians from the Israelites in the least degree likely. And the more recent iynvestigations which have been made into the history and condition of ancient Egypt, by such inquirers as Feeren, Rossellini, and Wilkinson, have given such confirrmation to the views of WVarburton, in this respect, that they may now be regarded as conclusively established. It is not only against probability, but we may even say against the well authenticated facts of history, to allege that the Egyptians had to any extent borrowed from the Israelites. 2. If in this respect the argument of Witsius was erroneous, in another it was defective; it made no attempt to supply what had partly occasioned the work of Spencer, and certainly contributed much to its success-a more solid and better grounded system of typology. Th1is still remained as arbitrary and capricious in its expositions of Old Testament events and institutions as it had been before-like a nose of wax, as Spencer some where sneeringly, though not without reason, terms it, which, might be bent any way one pleased. Orthodox divines should, as Hengstzenberg remarks, have directed all their powers to a fundamental and profitable investigation into the symbolical and typical meaning of the ceremonial institutions."\fs16 1\fs24 But not having done this, though they succeeded in weakening some of Spencer's statements, and proving the connection between the Jewish and Egyptian customs to be less in certain cases than hie imagined, yet his system, as a whole, had the advantage of an apparently settled and consistent foundation, while theirs seemed to swim only in doubt and uncertainty. \par \tab 3. In recent times, considerable advances have been made toward the supplying of this deficiency on the part of Witsius and his followers. Much praise is due, especially to Bahr, for having laid the foundation of a more profound and systematic explanation of the symbols of the Mosaic dispensation, although, from some radical defects in his doctrinal views, the meaning he brings out is often far from being satisfactory. On the particular point now \par \par \fs16{ 1 Authentic, I p. 8. \fs24\par \par Page 205 EGYPTIAN LEARNING OF MOSES. \par \par under consideration, he substantially agrees with Witsius, holding the institutions of Moses to have been in no respect derived from Egypt; but differing so far, that he conceives the Egyptians to have been as little indebted to the Israelites, as the Israelites to the Egyptians. Hie maintains, that whatever similarity existed between their respective institutions, arose from the necessity of employing like symbols to express like ideas, which rendered a certain degree of similarity in all symbolical religions unavoidable. "' Even if we should grant," he says, " a direct borrowing in particular cases, why should not the lawgiver have adopted that which appeared formally suitable to him? The natural and the sensible is by no means in itself heathenish, and the sensible things of which the heathens availed themselves, to represent religious ideas, did not become in the least heathenish from having been applied to such a| use. The main inquiry still is, what was indicated by these signs, and that not merely in the particulars, but pre-eminently in their combination into one entire system. Besides, no case is known to us, in which any such borrowing can with certainty be proved."\fs16 1\fs24 "The investigations," he again says, "recently prosecuted in such a variety of ways into the religions of the eastern nations shew, that what was formerly regarded as peculiarly Egyptian in the religion of Moses, is also to be found among other nations of the East, especially amongst the Indians, and yet nobody would maintain that Moses borrowed his ceremonial institutions from India."\fs16 2\fs24 Unquestionably not; but there may still be sufficient ground for holding, that, without traveling to India to see what was there, he took what suited his purpose near at hand. Besides, Hengstenberg in his Egypt and the Books of Moses, has endeavored to prove-and in some cases we think has successfully proved, that there are distinct traces }to be found in the laws of Moses of Egyptian usages, and that Bahr is not borne out by his authorities, in alleging the same usages to have existed elsewhere. We are disposed, therefore, to regard Bahr's position as somewhat extreme; and on the whole subject of the Egyptian education of Moses, and the influence this might warrantably be supposed to exert upon the institutions he was afterwards honored to introduce, a subject not formally discussed \par \fs16\par 1 Symbolik, i. p. 34. \par 2 Ib. 42. \fs24\par \par Page 206 THE TYPOLOGY OF SCRIPTURE.\par \par by either of these authors-we submit the following propositions as at once grounded in reason, and borne out by the analogy of the divine procedure. \par \tab 1. It is, in the first instance, to be held as a sacred principle, that whatever might be the acquaintance loses possessed with the customs and learning of Egypt, this could in no case be the direct and formal reason of his imposing anything as an obligation on the Israelites. For the wh~ole, and every part of his work, he had a commission front above, and nothing was admitted into his institutions, which did not first approve itself to divine wisdom, and carry with it the sanction of divine authority.' "When the Lord was going to found a new commonwealth, as it was really new, he wished it also to appear such to the Israelites. Hence, its form or appearance, not as fabricated from the rubbish of Canaanite or Egyptian superstitions, but as let down from heaven, was first shewn to 3Moses on the sacred mount that everything in Israel might be ordered and settled after that pattern. Nor did he wish liberty to be granted to the people, to determine by their own judgment even the smallest points in religion. tie deter mined all things himself, even to the minutest circumstances; so that, on pain of instant death, they were forbidden either to omit or to change anything. Thus, it became the majesty of the supreme God to subdue his people to himself, not by the wiles of a tortuous and crooked policy, but by a royal path, the simple exercise of his own authority; and so, to accustom them from the first to lay aside all carnal considerations, and to take the will alone of their King and Lord as their common rule in all things."\fs16 1\fs24 - The passage in Deut. 12:30-32, is alone sufficient to establish the truth of this: "Take heed, that thou inquire not after their gods (viz. of the nations of Canaan), saying, How did these nations serve their gods? even so will I do likewise. Thou shalt not do so unto the Lord thy God; for every abomination to the Lord, which he hateth, have they done unto their gods. That thing soever I command you, observe to do it; thou shalt not add thereto, nor diminish from it." \par \tab That in point of fact, there was a marked difference between the religious customs and sacrificial system of the Israelites, and \par \par 1 Witsius, Elgyptiaca., L. iii. c. 1.4, 8 ok \par \par Page 207 EGYPTIAN LEARNING OF MOSES.\par \par those of other nations, sufficient to stamp theirs as peculiarly their own, even heathen writers have in the strongest terms affirmed.\fs16 1\fs24 That it would be so was implied in the declaration of Moses to Pharaoh, when he insisted upon being allowed to leave the land of Egypt, lest "'they should sacrifice the abomination of the Egyptians." In whatever respects this might be the case-whether in the kind of victims offered, or in the manner of offering them, the statement at least indicates a strong contrariety between the worship to be instituted among them, and that already established among the Egyptians. And in the further statement of Moses: "We shall sacrifice to the Lord our God as he shall command us," (\cf2\ul\fs16 Exo_8:27\cf0\ulnone\fs24 ), he grounds their entire worship, whether it might in some respects resemble or differ from that of the Egyptians, on the sole and absolute authority of God. \par \tab 2. But as the laws and institutions which God prescribes to his people in any particular age, must be wisely adapted to the times and circumstances in which they live, so it is impossible but that the fact of the lawgiver of the Jewish people having been instructed in all the wisdom of the most civilized nation of antiquity, must have to some extent modified both the civil and religious polity of which he was instrumentally the author. No man legislates in the abstract, but with a careful and considerate adaptation to the present state and aspect of society; and this always the more, the higher the skill and wisdom of the legislator. Moses, it must be remembered, did not stand alone in his connection with what was counted wise and polished among the Egyptians; he only possessed, in a more eminent degree, what belonged also in some degree to his brethren. And that the people for whom he was to legislate, had grown up in a civilized country, and an artificial state of society, familiar, at least, with the results of Egyptian learning, if but little initiated into the learning itself, naturally called for a corresponding advancement in the whole structure of his religious polity. For, what was needed to develop and express either the civil or the religious life of a people so reared, would in many respects differ from what might have suited \par \fs16\par 1. Moses, quo sibi in posterum gentera firmaret, novos ritus, conitrariosque cmteris mortalibus, indidit. Profana illic omnia, qtue apud nos sacra, &c.-Tacitus, Hist. IL. v. 41 also Plin, H. N, 13:40\fs24 \par \par Page 208 THE TYPOLOGY OF SCRIPTURE. \par \par a rude and uncultivated horde. So that a certain regard to the state of things in Egypt was absolutely necessary in the Hebrew polity, if it was to possess a suitable adaptation to the real progress of society in the arts and manners of civilized life. To instance only in one particular-the knowledge of the art of writing must alone have exercised a most material influence on the code of laws prescribed to this new people. Where such an art is unknown, the laws must necessarily be few, the institutions natural and simple, and the degree of instruction connected with them of the most elementary nature-such as oral tradition might be sufficient to preserve, or the verses of some popular bards to teach. But if, on the other hand, the legislation is for a people among whom writing is known and familiarly used, it will naturally embrace a much wider range, and branch itself out into a far greater variety of particulars. Nor can we doubt, that, for this reason, among others, the Israelites were associated with the manners of Egypt, and Moses was from his youth instructed in all its learning. For, whatever mystery hangs over the first invention of letters, there can no longer be any doubt, that Egypt was the country where the art of writing was first brought into general practice, and that at a period long prior to the birth of Moses. But, without an intimate and familiar acquaintance with this art, Moses could not have delivered such a system of laws as constituted the framework of his dispensation-which, from their multiplicity, could not otherwise have been remembered, and from their prevailing character, as opposed to the corrupt tendencies of the people, the people themselves were but too willing to forget. It was therefore necessary that they should all be written, and that what was pre-eminently the law, should even be engraved, for the sake of greater durability, upon tables of stone. All this implies a certain amount of learning on the part of the lawgiver, as requisite to fit him for being instrumentally the author of such a dispensation, and a certain influence necessarily exerted by his learning on his legislation. It implies also a considerable degree of civilization on the part of the people, whose circumstances were such as to admit of and call for such a legislator.\fs16 1 \par \fs24\par \fs16 1 We have already spoken, toward the close of chap. i. s. 1, of the connection between the civilization of the Israelites, and the ultimate purposes of God in respect to them. The particular point more especially noticed in the text here-the existence and \fs24\par \par Page 209 EGYPTIAN LEARNING OF MOSES. \par \par \tab 3. We can very easily, however, advance a step farther, and perceive how a still more direct and intimate connection might in some respects be legitimately, and even advantageously, established between the state of matters in Egypt, and that introduced by Moses among the Israelites. In things, for example, required for the maintenance of a due order and discipline among the people, or for the becoming support of the ministers and ordinances of religion-things which human nature is disposed, if not altogether to shun, at least improperly to curtail and limit, it might have been the part of the highest wisdom to take substantially the arrangements which already existed in. Egypt. For as these must, from their very nature, have imposed a species of burden upon the Israelites, the thought, that the same had been borne even by the depraved and idolatrous people from whom they were now separated, would the more easily reconcile them to its obligations. This is a principle which we find recognized and acted on in gospel-times. There must be self-denial, and a readiness to undergo labor \par \par \fs16 and familiar use of the art of writing in Egypt, at the time of Israel's sojourn there, has given rise to a good deal of controversy, but is now virtually settled, so far as our immediate purpose is concerned. How alphabetical writing was invented, or by whom, or whether it was not transmitted from the ages before the flood, and might consequently be claimed by each of the more eminent races or nations that afterwards arose as their own, these ale still unexplored mysteries, and likely to remain such. The opinion is now very prevalent, that the invention belongs to Egypt, and grew out of a gradual improvement of the original hieroglyphic or picture-writing. So especially Warburton, Div. Leg. B. iv. s. 4, and many of the recent writers on hieroglyphics. See the Article Hieroglyphics, in Encyclop. Britan. and Heeren's introduction to the second vol. on Africa. But this opinion is by no means universal, and it stands connected with such difficulties, that some of those who have devoted most attention to the subject, hold the order of things to have been precisely the reverse. They conceive that the most complicated was also the last, that out of the alphabetical writing came the phonetic hieroglyphic, and this again gave rise to the ideographic and figurative. So, in part at least, Zoega, also Klaproth, Latrolme, and Hengstenberg, who remarks, in confirmation of this view, that " the hieroglyphic writing was exclusively a sacred one, and hence conveys the impression, that it was intended to darken what already existed in a simple form; if we seek in hieroglyphic writing the commencement of writing in general, we can scarcely comprehend how it should from the first have been exclusively employed by the priests" (Authentie, des Pent. i. p. 444-6, where also see quotations from the other writers mentioned as holding this view). But, however this may be, it is certain that the knowledge and use of letter-writing reaches back to a period beyond all authentic profane history, and dates from the very infancy of the human race. Hence, by most early nations, the invention of it was ascribed to one of their gods by the Phoenicians to Thaaut, by \par \par VOL. II. \tab\tab P \fs24\par \par Page 210 THE TYPOLOGY OF SCRIPTURE. \par \par fatigue in the Christian; and this the Apostle enforces by a reference to the toils of the husbandman, the hardships of the soldier, and even the pains-taking laborious diligence of the combatant in the Grecian games (\cf2\ul 2Ti_2:3-6\cf0\ulnone ; \cf2\ul 1Co_9:24\cf0\ulnone ). There, must be a decent maintenance provided for those who devote their time and talents to this spiritual work of the ministry; and the reasonableness and propriety of this, he in part grounds on what was usually done amongst men in the commonest occupations of life, as well as the custom, prevalent alike among Jews and Gentiles, for those -who ministered at the altar to live of the altar (\cf2\ul 1Co_9:7-14\cf0\ulnone ; 10:21). It was absolutely necessary,. however distasteful it might be to men of corrupt minds, that proper means should be employed in the church for the preservation of order; and the enforcement of a wholesome discipline; and the state of things among the Gentiles is appealed to as in itself constituting a call to attend to this; sufficient even to shame the churches into its observance (1 Cor. v.; 9:1-16). Not only so, but the officers appointed in the Christian church to take\par \fs16\par the Egyptians to Thot or Hermes, &c. The fact, also, that a person whether personally designated, or characterized by the name of Cadmus, a supposed contemporary of Moses,. brought letters from Phoenicia to Greece, is a sufficient proof that letter-writing was then. in current use in the East. Even WiTner (Real-Wort. art. Sereib KIunst)j admits that Moses might,possibly have become acquainted with it in Egypt. The Greek writers, Diodorus (iii. c. 3.), Plato (De Leg. L. vii.) speak of it as customary in Egypt for the' multitude learning letters; and the name given by Herodotus to the alphabetic kind of' writing, demotic (popular), and by Clemens and Porphyry, eistolic, implies it to have been generally known and used.' In Egypt," says Wilkinson, " nothing was done without writing. Scribes were employed on all occasions, whether to settle public or private questions, and no bargain of any consequence was made without the voucher of a written document," (Vol. i. p. 183). He tells us also, that papyri of the most remote Pharonic period have been found with the same mode of writing as that of the age of Cheops (Vol. iii. p. 150). Rossellini says, that "they probably wrote more in ancient Egypt, and on more ordinary occasions than among us"-that "' the steward of the house kept a written register' that " their names used to be inscribed upon their implements and garments"-that "in levying soldiers, persons wrote down the names as the commanders brought the men up," &c. (Vol. ii. p. 241, ss). That this accords with the representations given in the Pentateuch, and that the Israelites partook in the privilege, is evident from the name given to their officers both in Egypt and Canaan, shoterim., or scribes (\cf2\ul Exo_5:15\cf0\ulnone ; \cf2\ul Deu_20:5\cf0\ulnone ), and also from the very frequent references to writing in the books of Moses, for example, \cf2\ul Exo_32:16\cf0\ulnone ; \cf2\ul Deu_6:9\cf0\ulnone , 11:20, xxvii., where they were enjoined to have the whole law written upon stones covered with chalk or plaster (according to a practice common in Egypt, Wilkinson, iii. p. 300), that all might see it and read it, \fs24\par \par Page 211 EGYPTIAN LEARNING of Moses. \par \par charge of its internal administration, and preside over its worship and discipline, it is well known, were derived, even to their very names, from those of the Jewish synagogue, which was not immediately of divine origin, but gradually arose out of the exigencies of the times: the Holy Spirit choosing, in this respect, to make use of what was known and familiar to the minds of the disciples, rather than to invent an entirely new order of things.\fs16 1\fs24 \par \tab We should not, therefore, be surprised to find the application of this principle in the Mosaic dispensation-to find that some things there, especially of the kind supposed, bore a substantial conformity to those of Egypt. The officers, or shoterim, mentioned in the xxth ch. of Deuteronomy, were evidently of this class. And such also were some of the arrangements respecting the apportionment of the land, and the support out of its produce of those who were regarded more especially as the representatives of God. In these respects there was the closest resemblance between the Egyptian and Jewish polities, and in the points in which they agreed they differed from all the other nations of antiquity with which we are acquainted. It is an ascertained fact, confirmed by the reports of the Greek historians, that the king was regarded as sole proprietor of the land in Egypt, with the exception of what belonged to the priests, and that the cultivators were properly farmers under the king. Diodorus, indeed (L. i. 73), represents the military caste as having also a share in the land; and Wilkinson (vol. i. p. 263) says, that kings, priests, and the military order, these, but these only, appear to have been landowners. Herodotus, however, explains this apparent contradiction in regard to the military order, by stating (B. ii. sec. 141) that their land properly belonged to the king; that they differed from the common cultivators only in holding it free of rent, and in lieu of wages; that hence, while it \par \par \fs16\tab 1 Abrogata templi liturgia et cultu, utpote celemoniali, cultuni atque publicam Dei adorationeml in Synagogis, quae quidem moralis erat, Deus in ecciesiam transplantavit Christianam, publicum scilicet ministerium, etc. Hinc ipsissima nomina ministrorum evangeli, Anyelus ecclesice, atque Episcopus, quvt ministrorum in Synagogis, &c. Lightfooti, Op. ii. p. 279. But the full and satisfactory proof is to be found only in Vitringa, De Synagoga Vet. in the third part of which it is demonstrated, that the form of government and ministry belonging to the Synagogues was in great measure transferred to the Christian church. \fs24\par \par Page 212 THE TYPOLOGY OF SCRIPTURE. \par \par had been given them by one king, it had been taken away by another. He also mentions, that not only had the priests property in land connected with the temples in which they served, but also that they had allowances furnished them out of the ptblie or royal treasures, and along with the soldiers received a salary from the king (ii. 37, 168). These are very striking peculiarities, and, as Hengstenberg justly remarks,\fs16 1\fs24 imply, at least in regard to the king's proprietorship in the land, a historical fact through which it was brought about. We have such a fact in the history of Joseph (Gen. xlvii.), when he bought the land for Pharaoh, but rented it out again to the people on condition of their paying a fifth of the produce, with the exception, however, of the land of the priests, whose land Pharaoh had no opportunity, indeed, of purchasing, because they had a stated allowance from his stores.\par \tab It is perhaps not too much to say,. that one of the reasons why this singular state of things was introduced into Egypt by the instrumentality of Joseph, was, that a similar arrangement in regard to the land of Canaan might the more readily be gone into on the part of the Israelites. The similarity is too striking to have been the result of anything but an intentional copying from the Egyptian constitution. For in the Jewish commonwealth God is represented as king, to whom the whole land belonged, and the people only as tenants under him obliged also by the tenure on which they held it, to yield two-tenths, or a fifth of the yearly produce, unto God, who again provided out of this fifth for the support of the priests and Levites, the widow and the orphan, his peculiar representatives.\fs16 2\fs24 This large contribution from the regular increase of the land was necessary for the proper administration of divine ordinances, and the beneficent support of those who, according to the plan adopted, had no other resources to trust to for their comfortable maintenance. But it implied too entire a dependence upon God, and exacted too much at their hands, to meet with a ready compliance. And it was not only compatible, but we should rather say in perfect accordance, with the highest wisdom, to adopt an arrangement for securing it, which was thus \par \par \fs16 1 Egypt and Books of Moses, p. 62, Trans. \par 2 Deut. 18.; Lev. 25 comp. also Michaelis' Laws of Moses, vol. ii. p. 258,. and Hengstenberg's Authentie, ii. p. 401, ss. \fs24\par \par Page 213 EGYPTIAN LEARNING OF MOSES. \par \par grounded in the history and constitution of Egypt, rather than to contrive one altogether new. For it thus came to them on its first proposal, recommended and sanctioned by ancient usage. And the thought was obvious, that if the citizens even of a heathen empire, in consideration of a great act of kindness in the time of famine, gave so much to their earthly sovereign, and held so dependently of him, it was meet that they should willingly yield the same to the God who had redeemed them) and freely bestowed upon them everything they possessed. \par \tab In these, and probably some other matters of a similar kind, we can easily understand how the Egyptian learning of Moses, without the slightest derogation to his divine commission, might be turned to valuable account in executing the work given him to do. Nor have we any reason to suppose that the divine direction and counsel imparted to him, superseded the light he had obtained, or the benefit he had derived by his opportunities of becoming acquainted with the internal affairs of Egypt. \par \tab 4. But there is a still farther point of connection between the Egyptian learning of Moses, coupled with the Egyptian training of the people, and what might justly be expected in the institutions under which they were to be placed, and one still more directly bearing on the religious aspect of the dispensation. For the handwriting of ordinances brought in by Moses was predominantly of a symbolical nature. But a symbol is a kind of language, and can no more than ordinary speech be framed arbitrarily, but must grow up and form itself out of the elements which are furnished by the field of nature or art, and be gathered from it by daily observation and experience. The language which we use as the common vehicle of our thoughts, and which forms the medium of our most hallowed intercourse with heaven, is constructed from the world of sin and sorrow around us, and if viewed as to its origin, savors of things common and unclean. But in its use simply as a vehicle of thought, or a medium of intercourse, it is not the less fitted to utter the sentiments of our heart, and convey even our loftiest aspirations to heaven. Why should it be thought to have been otherwise with the language of symbol? This too must have its foundation to a great extent in nature and custom, in observation and experience; for as it is addressed to the eye, it must, to be intelligible, employ the signs, \par \par Page 214 THE TYPOLOGY OF SCRIPTURE. \par \par which by previous use the eye is able to read and understand; How should I imagine that white, as a symbol, represents purity, or crimson guilt, unless something in my past history or observation had taught me to regard the one as a fit emblem of the other? It would not in the least mar the natural import of the symbol, or destroy its aptitude to express, even on the most solemn occasions, the idea with which it has become associated in my mind, if I should have learned its meaning amid employments not properly sacred, or the practices of a forbidden superstition. No matter how acquired, the bond of connection exists in my mind between the external symbol and the spiritual idea; and to reject its religious use, because I may have seen it abused to purposes of superstition, would not be more reasonable than to have proscribed every epithet in the language of Greece or Rome, which had been appropriated to the worship and service of idolatry. \par \tab Now, it so happened in the providence of God, that the children of Israel were brought into contact with the religious rites and usages of a people deeply imbued, no doubt, with a spirit of depravity and superstition, but abounding, at the same time, with symbolical arts and ordinances. And it was in the nature of things impossible that another religion abounding with the same could be framed, without adopting to a large extent the signs with which, from the accident of their position, they had become familiar. The religion introduced might differ-in point of fact it did differ from that already established, as far as light from darkness, in regard to the spirit they respectively breathed and the great ends they aimed at. But being alike symbolical, the one must avail itself of the signs which the other had already seized upon as fitted to express to the eye certain ideas. This had become, so to speak, the current language, which might to some extent be modified and improved, but could not be dispensed with. And as such language consists, for the most part, of a figurative use of the sensible things of nature, the assertion of Bahr is undoubtedly correct, that a very large proportion of the symbols so employed must be common to all religions of a like nature. Yet as each nation also has its peculiarities of thought, of custom, of scenery, of art and commerce, it can scarcely fail to have some corresponding peculiarities of symbolical expression. And it should by no means surprise us-it is rather in accordance with just and \par \par Page 215 EGYPTIAN LEARNING OF MOSES. \par \par rational expectation, if since the Egyptians were in various respects so peculiar a people, and the Israelites in general, and Moses in particular, had been brought into such close and intimate connection with their entire system, the symbols of the Jewish worship should in some points bear a resemblance to those of Egypt, which cannot be traced in those of any other nation of heathen antiquity. \par \tab Such in reality is the case-as will afterwards appear-and we perceive in it a mark, not of suspicion, but of credibility and truth. It bears somewhat of the same relation to the authenticity of the Books of Moses, and the original genuineness of the revelation contained in them, that the language of the New Testament Scripture, the peculiar type of the period to which it belonged, does in reference to the truths and statements contained in them. Though certain critics, of more zeal than discretion, have thought it would be a great achievement for the literature of the New Testament, if they could establish its claim to be ranked in point of purity with the best of the Greek classics, no individual of sound judgment will dispute, that if they had succeeded in this, the loss would have been immensely greater than the gain; that one most important proof for the genuineness and authenticity of the New Testament record would have perished-that, namely, arising from the exact conformity of its language to the period of its origin, and to no other. So, it is no discredit to the religion of Moses, that its symbols can so generally be identified with those currently employed at the period when it arose; and the peculiar resemblance borne by some of them to the customs and usages of Egypt, is like a stamp of veritableness impressed upon its very structure, testifying of its having originated in the time and circumstances mentioned in the original record. Nor can we fail to see in this the marvelous wisdom of the divine working, in connection with the history of the undertaking of Moses, that while he was to be commissioned to set up a symbolical religion among the Israelites, the reverse in all its great features of that prevalent in Egypt, he should yet have been thoroughly qualified by his original training to serve himself of whatever suitable materials were furnished by the land of his birth. These were in a sense a part of the spoils taken from the enemy, out of which the tabernacle of the wilderness was reared-though still all things there, \par \par Page 216 THE TYPOLOGY OF SCRIPTURE. \par \par from the greatest to the least, were made after the divine pattern shewn to Moses in the mount, and in the truths it symbolized, and the purposes for which it was erected, it came forth, not the slimy product of the Nile, but the chaste and holy architecture of heaven. \par \tab It is not certainly for the purpose of finding any confirmation, in a theological point of view, to the argument maintained in the preceding pages, but only to shew the foundation in nature, or the scientific basis which it also has to rest upon, that we produce the following quotation from Miller. The quotation is farther valuable, as it exhibits the view of a profound thinker, and one who has made himself intimately conversant with the thoughts and customs of remote antiquity, in regard to the meaning treasured up in the symbols of ancient worship, and the aptitude of the people to understand them. It is possible, that in the work from which we give the extract, he carries his views to an extreme, as we certainly think he does, in often making too much of particular transactions, and also in making the instruction by myths and symbols, not only independent of, but in some sort inconsistent with, direct instruction in doctrine. The general soundness, however, of his view regarding the significance of those ancient forms of instruction, especially of symbol, there are few men of learning or judgment who will now be disposed to call in question. " That this connection of the idea with the sign, when it took place, was natural and necessary to the ancient world; that it occurred involuntarily; and that the essence of the symbol consists in this supposed real connection of the sign with the thing signified, I here assume. Now, symbols in this sense are evidently coeval with the human race; they result from the union of the soul with the body in man; nature has implanted the feeling for them in the human heart. How is it that we understand what the endless diversities of human expression and gesture signify? How comes it, that every physiognomy expresses to us spiritual peculiarities, without any consciousness on our part of the cause? Here experience alone cannot be our guide; for without having ever seen a countenance like that of Jupiter Olympus, we should yet, when we saw it, immediately understand its features. An earlier race of mankind, who lived still more in sensible impressions, must have had a still stronger feeling for them. It may be said that all nature wore to them a physiognomical aspect. Now, the wor \par \par Page 217 EGYPTIAN LEARNING OF MOSES. \par \par ship which represented the feelings of the Divine in visible external actions, was in its nature thoroughly symbolical. No one can seriously doubt that prostration at prayer is a symbolic act; for corporeal abasement very evidently denotes spiritual subordination: so evidently, that language cannot even describe the spiritual, except by means of a material relation. But it is equally certain that sacrifice also is symbolical; for how would the feeling of acknowledgment, that it is a God who supplies us with food and drink, display itself in action, but by withdrawing a portion of them from the use of man, and setting it apart in honour of the Deity? But precisely because the symbolical has its essence in the idea of an actual connection between the sign and the thing signified, was an inlet left for the superstitious error, that something palatable was really offered to the gods-that they tasted it. But it will scarcely do to derive the usage from this superstition; in other words, to assign the intention of raising a savory steam as the original foundation of all sacrifice. It would then be necessary to suppose, that at the ceremony of libation the wine was poured on the earth, in order that the gods might lick it up! I have here only brought into view one side of the idea, which forms the basis of sacrifice, and which the other, certainly not less ancient, always accompanied, namely, the idea of atonement by sacrifice; which was from the earliest times expressed in numberless usages and legends, and which could only spring from the strongest and most intense religious feeling:' We are deserving of death; we offer as a substitute the blood of the animal.\fs16 1\fs24 "He states a little further on, that we must not always presuppose, that a particular symbol corresponds exactly to a particular idea, such as we may be accustomed to conceive of it; that the symbols will partly, indeed, remain the same as long as external nature continues unchanged, but that their signification will vary with the different national modes of intuition and other circumstances; so that a moral and religious economy, like that of Judaism, might be engrafted on the nature-worship of Egypt meaning, thereby, we suppose, that while many of the symbols were retained, a new and higher meaning was imparted to them.\fs16 2\fs24 \par \par \fs16 1 Miller's Introd. to Scientific System of Mythology, p. 196, Eng. Trans. \par 2 Ib. 219, 222. \fs24\par \par Page 218 THE TYPOLOGY OF Scripture. \par \par \tab Having given the sentiments of one high authority, bearing on the external resemblance in some points between Judaism and the religions of heathen antiquity, we shall give the sentiments of another as to the radical difference in spirit and character which distinguished the true from the false,-an authority whose low views on some vital points of doctrine only render his opinion here the less liable to suspicion. " Heathenism," says Bahr, " as is now no longer disputed, was in all its parts a nature-religion; that is, the deification of nature in its entire compass. That mode of contemplation, which was wont to perceive the ideal in the real, proceeded in heathenism a step farther; it saw in the world and nature, not merely a manifestation of Godhead, but the very essence and being of nature were regarded in it as identical with the essence and being of Godhead, and as such thrown together; the ultimate foundation of all heathenism is pantheism. Hence the idea of the oneness of the Divine Being was not absolutely lost, but this oneness was not at all that of a personal existence, possessing self-consciousness and self-determination, but an impersonal One, the great It, a neuter abstract, the product of mere speculation, which is at once everything and nothing. Wherever the Deity appeared as a person, it ceased to be one, and resolved itself into an infinite multiplicity. But all these gods were mere personifications of the different powers of nature. From a religion, which was so physical in its fundamental character, there could only be developed an ethics which should bear the hue and form of the physical. Above all that is moral rose natural necessity-fate, to which gods and men were alike subject; the highest moral aim for man was to yield an absolute submission to this necessity, and generally to transfuse himself into nature as being identified with Deity, to represent in himself its life, and especially that characteristic of it, perfect harmony, conformity to law and rule. The Mosaic religion, on the other hand, has for its first principle the oneness and absolute spirituality of God. The Godhead is no neuter abstract, no It, but I; Jehovah is altogether a personal God. The whole world, with everything it contains, is his work, the offspring of his own free act, his creation. Viewed as by itself, this world is nothing; he alone is-absolute being. He is in it, indeed, but not as properly one with it; he is infinitely a9bove it, and can clothe himself with it, as with a garment, or \par \par Page 219 EGYPTIAN LEARNING OF MOSES. \par \par fold it up and lay it aside as he pleases. Now this God, who reveals and manifests himself through all creation, in carrying into execution his purpose to save and bless all the families of the earth, revealed and manifested himself in an especial manner to one race and people. The centre of this revelation is the word which he spoke to Israel; but this word is his law, the expression of his perfect holy will. The essential character, therefore, of the special revelation of God is holiness. Its substance is, " Be ye holy, for I am holy." So that the Mosaic religion is throughout ethical: it always addresses itself to the will of man, and deals with him as a moral being. Every thing that God did for Israel, in the manifestations he gave of himself, aims at this as its final end, that Israel should sanctify the name of Jehovah, and thereby be himself sanctified."\fs16 1\fs24 \par \par \fs16 1 Symbolik, i. p. 35-37, where also confirmatory testimonies are produced from Creuzer, Gbrres, Hegel, Schlegel. \fs24\par \cf3\fs23\par } ) (c). Preface=_Part 3.1 - Chapter Third{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [195]\par \pard\ltrpar\sl100\slmult0\par \par \par \par \par \par \par \pard\ltrpar\sl100\slmult0\qc\fs28 CHAPTER THIRD. \fs24\par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc THE RELIGIOUS TRUTHS AND PRINCIPLES EMBODIED IN THE SYMBOLICAL \par INSTITUTIONS AND SERVICES OF THE MOSAIC DISPENSATION, AND VIEWED \par IN THEIR TYPICAL REFERENCE TO THE BETTER THINGS TO COME. \par \par ________\par \par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\saTION \lang1033 III\lang1023 . \fs24\par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc THE DELIVERANCE. \par \pard\ltrpar\sl100\slmult0\par \tab WE have now come to the actual accomplishment of Israel's deliverance from the house of bondage. One can easily imagine that various methods might have been devised to bring it about. And had the Israelites been an ordinary race of men, and had the question simply been, how to get them most easily and quickly released from their state of oppression, a method would probably have been adopted very different from the one that was actually pursued. It is by viewing the matter thus, that shallow and superficial minds so often form an erroneous judgment concerning it. They see nothing peculiar in the case, and form their estimate of the whole transactions, as if only common relations were concerned, and nothing more than worldly ends were in view. Hence, because the plan from the first savored so much of judgment,-because, instead of seeking to have the work accomplished in the most peaceful and conciliatory manner, the Lord rather selected a course that was likely to produce bloodshed,-nay, is even represented as hardening the heart of Pharaoh, that an occasion might be found for pouring a long series of troubles and desolations on the land,-because the plan actually chosen was of such a kind, many have not scrupled to denounce it as unworthy of God, and more befitting a cruel and malignant than a wise and beneficent being. \tab Now, in rising above this false ground, and the erroneous conclusions that naturally spring from it, it is first of all to be borne in mind that higher relations were here concerned, and more important objects at stake, than those of this world. The Israelites were the chosen people of God, standing in a covenant-relation to him, his church. However far most of them had been living beneath their obligations and their calling, they still occupied a \par \pard\ltrpar\cf0\par Page 35 THE DELIVERANCE. \par \par position which was held by no other family on earth. With them was identified, in a peculiar sense, the honour of God and the cause of heaven;-and the power that oppressed and afflicted them, was trampling at every step on rights which God had conferred, and provoking the execution of a curse which he had solemnly denounced. If the cause and blessing of heaven were bound up with the Israelites, then Pharaoh, in acting toward them as an enemy and oppressor, must of necessity have espoused the interest and become liable to the doom of Satan. \par \tab Besides, it must be carefully borne in mind, that here especially, where God had immediately to work, His dealings and dispensations were of a preparatory nature. They were planned and executed in anticipation of the grand work of redemption, which was afterwards to be accomplished by Christ, and were consequently directed in such a manner as to embody on the comparatively small scale of their earthly transactions and interests, the truths and principles which were afterwards to be developed in the affairs of a divine and everlasting kingdom.\fs16 1\fs24 This being the case, the deliverance of Israel from the land of Egypt must have been distinguished at least by the following features:-1. It must, in the first instance, have appeared to be a work of peculiar difficulty-requiring to be accomplished in the face of very great and powerful obstacles rescuing the people from the strong grasp of an enemy, who though a cruel tyrant and usurper, yet, on account of their sin, had acquired over them a lordly dominion, and by means of terror kept them subject to bondage. 2. Then, from this being the case, the deliverance must necessarily have been effected by the execution of judgment upon the adversary; so that as the work of judgment proceeded on the-one hand, the work of deliverance would proceed on the other, and;the freedom of the covenant people be completely achieved, only when the principalities and powers which held them in bondage were utterly spoiled and vanquished. 3. Finally, this twofold process of salvation with destruction, must have been of a kind fitted to call forth the peculiar powers and perfections of Godhead, so that all who witnessed it, or to whom the knowledge of it should come, might be constrained to own and " \par \par \fs16 1 Vol. 1 Book 1. c3 \fs24\par \par Page 36 THE TYPOLOGY OF SCRIPTURE. \par \par admire the wonder-working hand of God, and instinctively, as it were, exclaim, "Behold what God hath wrought! It is his doing, and marvelous in our eyes." We say, all this must have been on the supposition of the scriptural account of the work being -taken and excepting on that supposition we have no right to give any judgment concerning it, or if we do, we shall certainly judge amiss. \par \tab On this scriptural ground we take our stand, when proceeding to examine the affairs connected with this method of deliverance, and we assert them not only to be capable of a satisfactory vindication, but to have been incapable of serving the purposes which they were designed to accomplish, if they had not been ordered substantially as they -were. It is manifestly impossible that here, any mo-re than in what afterwards befell Christ the order of events should have been left -to any lawless power, working as it pleased, but that all must have been arranged "' by the determinate counsel and foreknowledge of God," and arranged precisely as they occurred. The outstretching of the divine arm to inflict the most desolating judgments on the land of Egypt, the slaying of the first-born, and the overthrow of Pharaoh and his host, were essential parts of -the divine plan. But since these appear as the result, of the hardening of Pharaoh's heart, tins also must have formed an essential element in the plan; and was therefore announced to Moses from- the first as an event that might certainly be expected, and which would give a peculiar direction to the whole series of transactions.\fs16 1\fs24 For this hardening of the heart of Pharaoh was the very hinge, in a sense, on which the divine plan turned, and could least of all be left to chance or uncertainty. It presents itself, not simply as an obstacle to be removed, but as a circumstance to be employed for securing a more illustrious display of the glorious attributes of God, and effecting the redemption of his people in the way most consistent with his righteous purposes. It could not, therefore, be allowed to hang merely -upon the -will of Pharaoh; some how the hand of God must have been in the matter, as it belongs -to him to settle and arrange all that concerns the redemption of his people, and the manifestation of his own glory. Nor, otherwise, could there \par \par \fs16 1 \cf2\ul Exo_3:19\cf0\ulnone ; 4:21. \fs24\par \par Page 37 THE DELIVERANCE.\par \par have been any security for the divine plan proceeding to its accomplishment, or for its possessing such features as mighlt remder it a fitting preparation for the greater redemption that was to Come. It seems to us impossible to look at the hardening of Pharaoh's heart in the connection which it thus holds with the entire plan of God, or to consider the marked and distinct manner in which it is ascribed to his agency, and yet to speak of Pharaoh being simply allowed to harden his own heart, as presenting a sufficient explanation of the case. \par \tab It is true, he is often affirmed also to have himself hardened his heart; and in the very first announcement of it (ch. 3:19, "' I am sure, or rather, I know that the -King of Egypt will not let you go,") as acutely remarked by Baumgarten, " the Lord characterizes the resistance of Pharaoh as an act of freedom, existing apart from the Lord himself; for I know that which objectively stands out and apart from me."\fs16 1\fs24 At the same time, it is justly noticed by Hengstenberg, that as -the hardening is ascribed to God, both in the announcement of it beforehand, and in the subsequent recapitulation (\cf2\ul Exo_4:21\cf0\ulnone , 7:3, 11:10), " Pharaoh's hardening appears to be enclosed within that of God's, and to be dependent on it. It seems also to be intentional, that -the hardening is chiefly ascribed to Pharaoh at the beginning of the plagues, and to God toward the end. The bigger the plagues rise, the more does Pharaoh's hardening assume a supernatural character, and the reference was the more likely to be made to its supernatural cause."\fs16 2\fs24 \par \tab The conclusion, indeed, is inevitable. It is impossible, by any fair interpretation of Scripture, or on any profound view of the transactions referred to, to get rid of the divine agency in the matter. Even Tholuck says, " That the hardening of the Egyp\par \par \fs16 1 Commentary on \cf2\ul Exo_3:19-20.\cf0\ulnone \par 2 Authentie, ii. p. 462. Some stress is laid by Hengstenberg on the hardening being ascribed seven times to Pharaoh, and the same number of times to God, as indicating that it has respect to the covenant of God, of which seven is the sign. Baumngartel also lays some stress on the numbers, but finds each to be ten times repeated, the sign of completeness. Both have to deal arbitrarily with the sacred text to make out their respective numbers (for example, Hengstenberg leaves out the three hardenings of God in ch. xiv. and Baumgarten treats ch. 7:13 and 14, as if they spoke of two distinct hardenings.) It is also against the simplicity of the Scripture narrative to draw from the mere form of its historical statements such hidden meanings. \fs24\par \par Page 38 THE TYPOLOGY OF SCRIPTURE. \par \par tian was, on one side, ordained by God, no disciple of Christian theology can deny. It is an essential doctrine of the Bible, that God would not permit evil, unless he were Lord over it; and that he permits it, because it cannot act as a check upon his plan of the world, but must be equally subservient to him as good-the only difference being, that the former is so compulsorily, the latter optionally."\fs16 1\fs24 That God had no hand in the sin, which mingles itself with evil, is clearly implied in the general doctrine of Scripture; since he everywhere appears there as the avenger of sin, and hence cannot possibly be in any sense its author. In so far, therefore, as the hardening of Pharaoh's heart partook of sin, it must have been altogether his own; his conduct, considered as a course of heady and high minded opposition to the divine will, was pursued in the free, though unrighteous exercise of his own judgment. This, however, does not hinder, that there should have been a direct and positive agency of God in the matter, to the effect of determining both the manner and extent of the opposition. " It is in the power of the wicked to sin," says St Augustine, " but that in sinning they do this or that by their wickedness, is not in their own power, but in God's, who divides and arranges the darkness."\fs16 2\fs24 To the same purpose, and still more distinctly, the Westminster Confession of Faith: God's providence extendeth itself to all sins of angels and men, and that not by a bare permission, but such as hath joined with it a most wise and powerful bouncing, and otherwise ordering and governing them, in a manifold dispensation, unto his own holy ends; yet so as the sinfulness thereof proceedeth only from the creature, and not from God." It is wholly chargeable on man himself, if there is a sinful disposition at work in his bosom; but that disposition existing there, and resisting the means which God employs to subdue it, the man has no longer any control over the course and issue of events. This is entirely in the hands of God, to be directed by him in the way, and turned \par \par \fs16 1 On \cf2\ul Rom_9:19\cf0\ulnone , note furnished to English translation, Bib. Cab. xii. p. 249. Bush, however, in his notes on Exodus, still speaks of the mere permission as sufficient: " God is said to have done it, because he permitted it to be done." His criticism on the words does not in the least contribute to help this meaning. Dean Graves, as Arminian writers generally, holds the same view. (Works, Vol. III. p. 321, &c.) \par 2 Liber, de Predestinatione Sanctorium, ~ 33. \par \fs24\par Page 39 THE DELIVERANCE. \par \par into the form and channel which is best adapted to promote the ends of his righteous government. " He places the sinner in such situations, that precisely this or that temptation shall assail him-links the thoughts to certain determinate objects of sinful desire, and secures their remaining attached to these, and not starting off to others. The hatred in the heart belonged to Shilei himself; but it was God's work that this hatred should settle so peculiarly upon David, and should shew itself in exactly the manner it did. It was David's own fault that he became elated with pride; the course of action which this pride was to take, was accidental, so far as he was concerned; it belonged to God, who turns the hearts of kings, like the rivers of waters. Hence it is said, \cf2\ul 2Sa_24:1\cf0\ulnone , the anger of the Lord was kindled against Israel, and he moved David against them. to say, Go, number Israel and Judah.' Yet was he not thereby in the least justified, and therefore, 5:10, he confesses that he had sinned greatly, and prays the Lord to take away his iniquity."\fs16 1\fs24 \par \tab Now, applying these views to the case of Pharaoh, it was certainly his own proud and wicked heart which prompted him to refuse the command of God to let Israel go. But he might have retained that disposition in all its force, and yet have acted differently from what he did. Mere selfishness, or considerations of policy, might have induced him to restrain it, as from like motives, not from any proper change of heart, his magicians first, and afterwards his counselors, appear to have wished. (\cf2\ul Exo_8:19\cf0\ulnone ; 10:7.) But the hand of God exerted such control over him, so bounded and hedged him in, that while he clung to the evil principle, he must pursue his infatuated and fool-hardy course; this one path lay open to him. And for his doing so, two things were necessary, and in these the action of Omnipotence was displayed:-1. First, the strong and courageous disposition capable of standing fast under formidable dangers, and grappling with gigantic difficulties-a natural endowment, which could only have been derived from God. That such a disposition should have \par \par \fs16 1 Authentie, II. p. 466. See also Calvin's Institutes, B. I. c. 18, and B. II. c. 4, for the proof, rather than the explanation, of the fact, that " bare permission is too weak to stand. and that it is the merest trifling to substitute a bare permission for the providence of God, as if he sat in a watch-tower, waiting for fortuitous events, his judgments meanwhile depending on the will of man." \fs24\par \par Page 40 THE TYPOLOGY OF SCRIPTURE.\par \par been possessed in so eminent a degree by the Pharaoh who then occupied the throne of Egypt, was the result of God's agency, though. Pharaoh alone was responsible for its abuse. 2. But, besides, there was needed such a disposal of circumstances as might tend. to prompt and stimulate to the utmost this disposition of Pharaoh; for otherwise it might have lain comparatively dormant, or, at least, might have been far from running such a singularly perverse and infatuated course. Here also the hand of God manifested its working. It was he who, in the language of Tholuck, "' brought about those circumstances, which made the heart disposed to evil still harder." many writers, who substantially admit this, limit the circumstances tending to produce the result in question to the leniency and forbearance of God, in so readily and frequently releasing Pharaoh from the execution of judgment. There can be no doubt that this was one of the circumstances which, on such a mind as his, would be fitted to produce a hardening effect; but it was not the only, nor the chief one; there were others, which must have had a still more powerful tendency in the same direction, and which were also more properly judicial in their character. Such, in the first instance, and most evidently; was the particular kind of miracles which Moses was instructed to work at the commencement of his operations-the transforming of his rod into a serpent, and back again to a rod; for this was precisely the field on which Pharaoh might be tempted to think he could successfully compete with Moses, and might rival, at least, if not outdo, the pretended messengers of heaven. However inexplicable the fact may be, of the fact itself there can be no question, that, from time immemorial the art of working extraordinary, and to all appearance supernatural effects on serpents, has been practiced by a particular class of persons in Egypt. Many of the ancients have written of the wonderful exploits of the Psylli, as they are called, and celebrated their magical power, both to charm serpents at their will, and to resist unharmed the bites of the most venomous species. And it would seem by the accounts of some of the most recent inquirers, that descendants of the ancient brotherhood still exist in Egypt, forming an association by themselves, and able, by some means unknown to any but themselves, to handle without fear or injury the most noxious serpents, to walk abroad with numbers of them coiling around \par \par Page 41 THE DELIVERANCE.\par \par their necks and arms, and to make certainly one species of them rigid like a rod, and feign themselves dead.\fs16 1\fs24 It is also certain, that when they do these wonders, they are in a sort of frenzied or ecstatical condition, and are believed by the multitude to be under divine influence. That this charming influence was, at least in its origin and earlier stages, the offspring to some extent of demoniacal power, is not inconsistent with what Scripture testifies concerning the workings of that power generally, and is most naturally implied in the particular statements made respecting the magicians when contending with Moses. For although we might, without much violence to the interpretation of the text, suppose it to represent that as being done, which to all appearance was done, without being understood positively to affirm that the effect was actually produced; yet the language used of their changing the rods into serpents, and on a small scale also turning water into blood, and producing frogs, does in its proper import indicate something supernatural corresponding, as we conceive, to the wonders of the demoniacal possessions of our Lord's time, and still more closely perhaps to " the working of Satan with all power, and signs and lying wonders," which is made to characterize the coining of Antichrist (\cf2\ul Mat_24:23\cf0\ulnone ; \cf2\ul 2Th_2:9\cf0\ulnone ; \cf2\ul Rev_13:13\cf0\ulnone ). But even without pressing this, the mere fact of there being then a class of persons in the service of Pharaoh, who themselves pretended, and were generally believed to be possessed of a divine power to work the wonders in question, must evidently have acted as a temptation with Pharaoh to resist the demands of Moses, being confident of his ability to contend with him on this peculiar field of prodigies. And having fairly ventured on the field of conflict, we can easily understand how, with a proud and heaven-defying temper like his, he would scorn to own himself vanquished; even though the miraculous working of Moses clearly established its superiority to any act or power possessed by the magicians, and they themselves were at last compelled to retire from the field, owning the victory to be Jehovah's. \par \par \fs16 1 See the quotations from the ancients in Bochart, Hieroz. ii. p. 393 and 4; and for the accounts of the moderns, Hengstenberg's Egypt and Books of Moses, p. 98-103. Among these are the testimonies of the French savants, who were quite incredulous before they investigated the affair, as to there being any thing more than common sleight-of hand in it, but who were obliged to confess that "they saw things so wonderful that they could no longer consider the art as entirely chimerical." \fs24\par \par Page 42 THE TYPOLOGY OF SCRIPTURE. \par \par \tab This, however, was only one class of the circumstances which were arranged by God, and fitted to harden the heart of Pharaoh. To the same account we must also place the progressive nature of the demands made upon him, in beginning first with a request for leave of three clays' absence to worship God; then, when this was granted for all who were properly capable of taking part in the service, insisting on the same liberty being extended to the wives and children; and, again, when even this was conceded, claiming to take with them also their flocks and herds: so that it became evident an entire escape from the land was meditated. There was no deceit, as the adversaries of revelation have sometimes alleged, in this gradual opening of the divine plan; nor, when the last and largest demand was made, was more asked than Pharaoh should from the first have voluntarily granted. But so little was sought at the beginning, to make the unreasonableness of his conduct more distinctly apparent, and the gradual and successive enlargement of the demand was intended to act as a temptation, to prove him, and bring out the real temper of his heart. \par \tab Finally, of the same character also was the last movement of heaven in this marvelous chain of providences-the leading of the children of Israel, as into a net, between the Red Sea and the mountains of the wilderness, fitted, as it so manifestly was, to suggest the thought to Pharaoh, when he had recovered a little from his consternation, and felt the humiliation of his defeat, that now an opportunity presented itself of retrieving his lost honour, and with one stroke avenging himself on his enemies. He was thus tempted, in the confidence of victory, to renew the conflict, and, when apparently sure of his prey, was led, by the opening of the sea for the escape of the Israelites, and the removal of the divine cloud to the rear, so as to cover their flight, into the fatal snare which involved him in destruction. In the whole, we see the directing and controlling agency of God, not in the least interfering with the liberty of Pharaoh, or obliging him to sin, but still, in judgment for his sinful oppression of the church of God, and unjust resistance to the claims of heaven, placing him in situations which, though fitted to influence aright a well constituted mind, were also fitted, when working on such a temperament as his, to draw him into the extraordinary course he took, \par \par Page 43 THE DELIVERANCE. \par \par and to render the series of transactions, as they actually occurred, a matter of moral certainty.\fs16 1\fs24 \par \tab But to return to the wonders which Moses was commissioned to perform: it is to be borne in mind, that the humiliation of Pharaoh was not their only design, nor even the redemption of Israel their sole end. The manifestation of God's own glory was here, as in all his works, the highest object in view; and this required that the powers of Egyptian idolatry, with which the interest of Satan was at that time peculiarly identified, should be brought into the conflict, and manifestly confounded. For this reason, also, it was that the first wonders wrought had such distinct reference to the exploits of the magicians or serpent-charmers, who were the wonder-workers connected with that gigantic system of idolatry, and the main instruments of its support and credit in the world. They were thus naturally drawn, as well as Pharaoh, into the contest, and became, along with him, the visible heads and representatives of the "(spiritual wickednesses" of Egypt. And since they refused to own the supremacy, and accede to the demands of Jehovah, on witnessing that first, and as it may be called, harmless triumph of' his power over theirs-since they resolved, as the adversaries of God's and the instruments of Satan's interest, in the world, to prolong the contest, there remained no alternative but to visit the land with a series of judgments, such as might clearly prove the utter impotence of its fancied deities to protect their votaries from the might and vengeance of the living God. It is when considered in this point of view, that we see the agreement in principle between the wonders proceeding from the instrumentality of Moses, and those wrought by the hand of Christ. They seem at first sight to be entirely opposite in their character, the one being severe and desolating plagues, the other, \par \par \fs16 1 We have spoken of Pharaoh himself having perished in the overthrow at the Red Sea; and such seems the natural import of Scripture on the subject, although it is not expressly asserted. Wilkinson thinks the escape of Israel was made in the fourth year of Thothmnes III., who reigned in all 39 years. If so, of course he was not personally drowned; but we question whether the interpretation of the hieroglyphics is yet far enough advanced to admit of such definite information being drawn from them in regard to so remote a period. That learned and accomplished individual himself, so far from speaking dogmatically on the subject, gives Lord Prudhoe's reasons for assigning a considerably later period, and leaves the decision to the learned, as a point regarding which absolute certainty is not attainable. \fs24\par \par Page 44 THE TYPOLOGY OF SCRIPTURE.\par \par miracles of mercy and healing. This seeming contrariety arises from their having been wrought on entirely different fields-those of Moses on an avowedly hostile territory, those of Christ on a land and among a people that were peculiarly his own. But as in both cases alike there was a mighty adversary, whose power and dominion were to be brought down, so the display given in each of miraculous working, told with the same effect on his interest, though somewhat less conspicuously in the one case than in the other. While Christ's works were, in the highest sense, miracles of mercy, supernatural acts of beneficence towards " his own," they were, at the same time, triumphant displays of divine over satanic agency. " The Son of God was manifested to destroy the works of the devil." As often as his hand was stretched out to heal, it dealt a blow to the cause of the adversary; and the crowning part of the Redeemer's work on earth, his dying the accursed death of the cross, was that which at once perfected the plan of mercy for the faithful, and judged and spoiled the prince of darkness. In like manner, we see mercy and judgment going hand in hand in the wonders that were done by the instrumentality of Moses on the "field of Zoan"-only from that being the field of the adversary, and the wonders being done directly upon him, the judgment comes more prominently into view. It was essentially a religious contest between the God of heaven on the one side, and the powers of Egyptian idolatry on the other, as represented by Pharaoh and his host; and as one stroke after another was inflicted by the -arm of Omnipotence, there was discovered the nothingness of the divinities whose cause Pharaoh maintained, and in whose power he trusted, while," the God of Israel triumphed gloriously, and in mercy led forth the people whom he had redeemed, to his holy habitation." \par \tab It is not necessary that we should shew, by a minute examination of each of the plagues, how excellently they were fitted to expose the futility of Egyptian idolatry, and to shew how entirely everything there was at the disposal of the God of Israel, whether for good or evil. The total number of the plagues was ten, indicating their completeness for the purposes intended by their infliction. The first nine were but preparatory, like the miraculous works which Christ performed during his active ministry; the last was the great act of judgment, which was to carry with it the \par \par Page 45 THE DELIVERANCE \par \par complete prostration of the adversary, and the deliverance of the covenant people. It was, therefore, from the first announced, as the grand means to be employed for the accomplishment of Israel's redemption (\cf2\ul Exo_4:22-23\cf0\ulnone ). But the preceding miracles were by no means unnecessary, as they tended to disclose the absolute sovereignty of Jehovah over the whole province of natured as well as over the lives of men (which came out in the last plague), and his power to turn whatever was known of natural good in Egypt into an instrument of evil, and to aggravate the evil into tenfold severity. This was manifestly the general design; and it is not necessary to prove, either that these plagues were quite different in their nature from anything commonly known in Egypt, or that each one of them struck upon- some precise feature of the existing idolatry. In reference to the first of these points, we by no means think, with Hengstenberg, that in the natural phenomena of Egypt there was a corresponding evil to each one of the plagues, and that the plague only consisted in the supernatural degree to which the common evil was carried; nor can any proof be adduced in support of this at all satisfactory. But as the evil principle (Typhon) was worshiped in Egypt not less than the good, and worshiped, doubtless, because of his supposed power over the hurtful influences of nature,\fs16 1\fs24 we might certainly expect that some at least of the plagues, would appear to be only an aggravation of the natural evils to which that land was peculiarly exposed; so that these, as well as its genial and beneficent properties, might be seen to be under the control of Jehovah. Of this kind unquestionably was the third plague (that of lice, or, as is now generally agreed, of the gnats, with which Egypt peculiarly abounds, and which all travelers, from Herodotus to those of the present day, concur in representing as a source of great trouble and annoyance in that country).\fs16 2\fs24 Of the same kind, also, was the plague of flies, which swarm in Egypt, of all sorts, and that also of the locusts;\fs16 3\fs24 to which we may add the plague of boils, \par \par \fs16 1 Plutarch, de Iside et Osiride, p. 362, 380. See also the note of Mosheim to Cudworth's Intellectual System, vol. i. p. 353. Tegg's ed., and Bochart, itieroz. Lib. ii. c. 34. \par 2 See the note in the Pictorial Bible on LEx. viii. 17. Also Hengstenberg's Eg. and Books of Moses, for quotations from various authorities. \par 3 Ibid. \fs24\par \par \par Page 46 THE TYPOLOGY OF SCRIPTURE\lang1033 .\lang1023 \par \par which Scripture itself mentions as of frequent occurrence in Egypt (\cf2\ul Deu_28:27\cf0\ulnone ). But while we can easily account for the production, on a gigantic scale, of these natural evils, the same object, viz. the executing of judgment upon the gods of Egypt, would also lead us to expect other plagues of an entirely different kind, in which the natural good was restrained, and even converted into a source of evil. For in this way alone could confusion be poured upon the worship of the good principle, and which, there as elsewhere, took the form of a deification of the genial and productive powers of nature. Some of these belonged to Egypt in a quite extraordinary degree, and were regarded as constituting its peculiar glory. Such especially was the Nile, which was looked upon as identical with Osiris, the highest god, and to which Pharaoh himself is evidently represented as paying divine honors, in \cf2\ul Exo_7:15\cf0\ulnone ; 8:20.\fs16 1\fs24 Such, also, are its almost cloudless sky and ever-brilliant sun, rendering the climate so singularly clear and settled, that a shade is seldom to be seen; and not only the more violent tempests, but even the gentlest showers of rain are a rarity. Hence, of the earlier plagues, the two first-those of the turning of the water into blood, and the frogs took the form of a judgment upon the Nile, converting it from being the most beneficial and delightful, into the most noxious and loathsome of terrestrial objects; while in the later plagues, of the tempest and the thick darkness, the Egyptians saw their crystal atmosphere and resplendent heavens suddenly compelled to wear an aspect of indescribable terror and appalling gloom. So that whether nature were worshiped there, in respect to her benignant or her hurtful influences, the plagues actually inflicted were equally adapted to confound the gods of Egypt-in the one case by changing the natural good into its opposite evil, and in the other by imparting to the natural evil a supernatural force and intensity.\fs16 2\fs24 \par \par \fs16 1 Hengstenberg, p. 109, where the authorities are given. Also Vossins, de Origine et Prog. Idolatrie, L. ii. c. 74, 75. \par 2 We are surprised that Hengstenberg did not see the necessity of the one class of wonders as well as of the other, for the object in view. He has hence labored to find a corresponding natural evil to all the plagues, and in some of the cases has most palpably labored in vain. He is at pains to prove, that the Nile, when swollen, has somewhat of a reddish color, and that it is not without frogs-the wonder, indeed, would be, if it were otherwise in either respect; but he has not produced even the shadow of proof, that these things belonged to it to such an extent as to render it nauseous or unwhole. \fs24\par \pard\ltrpar\sl100\slmult0\cf1\par \par Page 47\lang1033 \lang1023 THE DELIVERANCE. \par \par \tab Taking this general and comprehensive view of the preliminary plagues, it will easily be seen that there is no need for our seeking to find in each of them a special reference to some individual feature of Egyptian idolatry. If they struck at the root of that system in what might be called its leading principles, there was obviously no necessity for dealing a separate and successive blow against its manifold shades and peculiarities of false worship. For this an immensely greater number than nine or ten would have been required. And as it is, in attempting to connect even these ten with the minutiae of Egyptian idolatry, much that is fanciful and arbitrary must be resorted to. So long as we keep to the general features and design, the bearing of the wonders wrought can be made plain enough; but those who would lead us more into detail, take for granted what is not certain, and sometimes even affirm what is manifestly absurd. To say, for example, that the plague of flies had any peculiar reference to the worship of Baalzebub, the Fly-god, assumes a god to have been worshiped there, who is not known for certain to have had a place in the mythology of Egypt. It is equally arbitrary to connect the plague of locusts with the worship of Serapis. And it is surely to draw pretty largely on one's credulity, to speak of the miracle on the serpents as intended to destroy these, on account of their being the objects of worship, or to set forth the plague on cattle as aimed at the destruction of the entire system of brute worship, as if no cattle were killed in Egypt, because the Deity was there worshiped under that symbol!\fs16 1\fs24 The general argument is weakened by being \par \par \fs16 some, or so much as to suggest the idea of a plague. On the contrary, the redness of the water is rather a sign of its becoming again fit for use. (See Pictorial Bible on \cf2\ul Exo_7:17\cf1\ulnone .) Then, a great array of authorities is produced (p. 117) to shew, that it has sometimes been known to thunder, and does occasionally rain in Egypt. The proof only amounts to this, that the elements there are capable of assuming such appearances, and in some very partial and trifling instances, actually do so. But no one would scarcely think, on that account, of representing them as natural evils existing there; and short of that, any proof is beside the purpose. The authorities he refers to on the subject of the darkness and the slaying of the first-born, are scarcely less unsatisfactory. \par \tab 1 The contrary needs no proof, as every one knows, who is in the least acquainted with ancient Egypt, that " oxen generally were used both for food and sacrifice" (Heeren, Af. ii. p. 147), and evidence has even been found among the ancient documents, of a company of carriers, or leather-dressers (lb. p. 137). It is not less absurd to represent the plague of lice or gnats as done on purpose to afflict Egyptian idolatry, which permitted no priest to enter a temple with these creatures on him. There wa\lang1033 s\lang1023 not much \fs24\par \par \pard\ltrpar\cf0 Page 48 THE TYPOLOGY OF SCRIPTURE. \par \par coupled with such puerilities, and the grand impression also, which. the wonders were designed to produce, would have been frittered down and impaired, rather than deepened, by so many allusions to the mere details of the system. \par \tab But now, when God had by the first nine plagues vindicated his power over all that was naturally good or evil in Egypt, and had thus smitten with judgment their nature-worship in both of its leading characteristics, the adversary being still determined to maintain his opposition, it was time to inflict that last and greatest judgment, the execution of which was from the first designed to be the death-blow of the adversary, and the signal of Israel's deliverance. This was the slaying of the first-born, in which the Lord manifested his dominion over the highest region of life. Indeed, in this respect, there is clearly discernible, as was already noticed by Aben-ezra and other Jewish writers,\fs16 1\fs24 a gradual ascent in the plagues from the lower to the higher provinces of nature, which also tends to confirm the view we have presented of their character and design. The first two come from beneath-from the waters, which may be said to be under the earth; the next two from the ground or surface of the earth; the murrain of beasts and the boils on men belong to the lower atmosphere, as the tempest, the showers of locusts, and the darkness, to the higher; so that one only remains, that which is occupied by the life of man, and which stands in immediate connection with the divine power and glory. And, as in the earlier plagues, God separated between the land of Goshen and the rest of Egypt, to shew that he was not only the Supreme Jehovah, but also the covenant God of Israel, so in this last and crowning act of judgment, it was especially necessary, that while the stroke of death fell upon every dwelling of Egypt, the habitations of Israel should be preserved in perfect peace and safety. But two questions naturally arise here: why in this judgment upon the life of man should precisely the first-born have been slain? and if the judge\par \par \fs16 less care to keep the person clean in the Jewish than in the Egyptian religion, and the plague might as well be said to reflect in that respect on the Jewish as the Egyptian rites. Bryant, in his book on the plagues, led the way to these weak and frivolous opinions, and he has been followed by many without examination. See, for example, the Philosophy of the Plan of Salvation, chapter iii. \par 1 See in Baumgarten's Commentary, i. p. 459. \fs24\par \par Page 49\lang1033 \lang1023 THE DELIVERANCE. \par \par inent was for the overthrow of the adversary and the redemption of Israel, why should a special provision have been required to save Israel also from the plague? \par \tab 1. In regard to the first of these points, there can be no doubt that the slaying of the first-born of Egypt had respect to the relation of Israel to Jehovah: " Israel," said God, "is my son, my first-born if thou refuse to let him go, I will slay thy son, thy first-born" (\cf2\ul Exo_4:20-2\cf0\ulnone ). But in what sense could Israel be called God's first-born son? Something more is plainly indicated by the expression, though no more is very commonly found in it, than that Israel was peculiarly dear to God, had a sort of firstborn's interest in his regard. It implies this, no doubt, but it also goes deeper, and points to the divine origin of Israel as the seed of promise-in their birth the offspring of grace, as contradistinguished from nature. Such pre-eminently was Isaac, the first-born of the family, the type of all that was to follow; and such now were the whole family, when grown into a people, as contra-distinguished from the other nations of the earth. They were not the whole that were to occupy this high and distinctive relation; they were but the beginning of the holy seed-the firstborn of Jehovah-the first fruits of a redeemed world, which in the fulness was to comprehend "all kindreds, peoples, and tongues." Hence the promise to Abraham was, that lie should be the father, not of one, but " of many nations." But these first-fruits represent the whole, and, themselves alone existing as yet, might now be said to comprehend the whole. If they were to be destroyed, the rest cannot colle into existence-for a redeemed Israel was the only seed-corn of a redeemed world but if they should be saved, their salvation would be the pledge and type of the salvation of all. And, therefore, to make it clearly manifest, that God was here acting upon the principle, which connects the first-fruits with the whole lump, acting not for that one family merely, and that moment of time then present, but for his people of every kindred and of every age, he takes that principle for the very ground of his great judgment on the enemy, and the redemption thence accruing to his people. As the first-born in God's elect family is to be spared and rescued, so the first-born in the house of the enemy, the beginning of his increase, and the heir of his substance, must be destroyed-the one a proof; that the whole \par \par \fs16 VOL. II. \tab\tab E \fs24\par \par Page 50 THE TYPOLOGY OF SCRIPTURE. \par \par family were appointed to life and blessing, the other, in like manner, a proof that all who were aliens from God's covenant of grace, equally deserved, and should certainly in due time inherit the evils of perdition. \par \tab 2. In regard to the other question -which concerns Israel's liability to the judgment which fell upon Egypt, this arose from Israel's natural relation to the world, just as their redemption was secured by their spiritual relation to God. For, whether viewed in their individual, or in their collective capacity, they were in themselves of Egypt-collectively, a part of the nation, still without a separate and independent existence of their own, vassals of the enemy, and inhabitants of his doomed territory individually, also, partakers of the guilt and corruption of Egypt. It is the mercy and grace alone of God's covenant which makes them to differ from those around them; and therefore, to show that while, as children of the covenant, the plague should not come nigh them, not a hair of their head should perish, they still were in themselves no better than others, and had nothing whereof to boast, it was, at the same time, provided that their exemption from judgment should be secured only by the blood of atonement. This blood of the lamb, slain and sprinkled upon their door-posts, was the sign between them and God the sign on his part, that, according to the purport of his covenant, he accepted a ransom in their behalf, in respect to which he would spare them, " as a man spareth his son;"-and the sign on their part, that they owned the God of Abraham as their God, and claimed a share in the privileges which He so freely vouchsafed to them. Thus, in their case, "mercy rejoiced against judgment,"-yet, so as clearly to manifest, that had they been dealt with on the score of merit, and with respect merely to what they were in themselves, they too must have perished under the rebuke of heaven. \par \tab It was in consideration of the perfectly gratuitous nature of this salvation, and to give due prominence and perpetuity to the principle on which the judgment and the mercy alike proceeded, that the Lord now claimed the first-born of Israel as peculiarly his own (Ex. xiii). The Israelites in their collective capacity were his first-born, and as such were saved from death, the just desert and doom of sin which others inherited; but within that election there was henceforth to be another election a first-born \par \par Page 51\lang1033 \lang1023 THE DELIVERANCE \par \par He among these first-born, who, as having been the immediate subj ects of the divine deliverance, were to be peculiarly devoted to him. They were to be set apart, or literally, " to be made to pass over to God" (\cf2\ul Exo_13:12\cf0\ulnone ), leaving what might be called the more common ground of duty and service, and connecting themselves with that which belonged exclusively to himself. It implied that they had in a sense derived a new life from God-lived out of death, and, consequently, were bound to show that they did so, by living in a new manner, in a course of holy consecration to the Lord. This was strikingly taught in the ordinance regarding the first-born of cattle and beasts, of which the clean were to be presented as an offering to the Lord, that is, wholly given up to him. by death (\cf2\ul Exo_22:29-30\cf0\ulnone ; 34:19, 20), while in the case of the unclean, such as the ass, a lam1b was to be sacrificed in its stead. The meaning evidently was, that the kind of consecration to himself which the Lord sought from the first-born, as it sprung from an act of redemption, saving them from guilt and death, so it was to be made good by a separation, on the one hand, from what was morally unclean, and, on the other, by a self-dedication to all holy and spiritual services. But, then, as the redemption in which they had primarily participated was accorded to them in their character as the first-fruits, the representatives of their respective households, and all the households equally shared with them in the deliverance achieved, so it was manifestly the mind of God, that their state and calling should be regarded as substantially belonging to all, and that in them were only to be seen the more eminent and distinguished examples of what should characterize the whole body. Hence the people were in one mass presently addressed as " a kingdom of priests and an holy nation" (\cf2\ul Exo_19:6\cf0\ulnone )-called to be universally what the first-born were called to be pre-eminently and peculiarly. In short, as these firstborn had been as to their redemption the proxies, in a manner, of the whole, so were they in their subsequent consecration to be the symbolical lights and patterns of the whole. Nor was any change in this respect made by the substitution of the tribe of Levi in their room. (\cf2\ul Num_3:12\cf0\ulnone ). For this, as will appear in its proper place, was only the supplanting of a less by a more perfect arrangement, which was also done in such a way as to render most distinctly manifest the representative character of the tribe, which \par \par Page 52 THE TYPOLOGY OF SCRIPTURE. \par \par entered into the place of the first-born;-so that we see here, at the very outset, what was God's aim in the redemption of his people, and how it involved, not simply their release from the thralldom and the oppression of Egypt, but also their standing in a peculiar relation to himself, and their call to show forth his glory. We perceive in this act of redemption the kernel of all that was afterwards developed, as to do duty and privilege, by the revelations of law and the institutions of worship. And we see also what a depth of meaning there is in the expression used in \cf2\ul Heb_12:23\cf0\ulnone , where it is represented as the ennobling distinction of Christians, that they have' come to the church of the firstborn, whose names are written in heaven." To designate the church as that of the first-born, is to present it to our view in its highest character as being in a state of most blessed nearness to God, having a peculiar interest in his favour, and a singular destination to advance his kingdom and glory. United to such a company, we are in a manner told, nothing shall be wanting that is needed to secure our well-being; redemption is ours, with its sure deliverance from evil, and its rich inheritance of life and blessing; the destroyer cannot hurt us, for we dwell beneath the shade of the Almighty-dwell there as the heirs of his fulness, enrolled members of his everlasting kingdom, who have been ransomed from the yoke of servitude, to live henceforth to his glory, and minister and serve before him.\fs16 1\fs24 \par \tab When we come to consider the commemorative institution of the Passover, we shall see how admirably its services were adapted to bring out and exhibit to the eye of the church the great principles of truth and duty, while were involved in the memorable event in providence we have now been reviewing. But before we \par \par \fs16 1 It is singular how entirely commentators generally have missed the proper force of this passage in Hebrews. The first-born to which Christians are come, says Whitby, are the apostles, who have received the first-fruits of the spirit. But it is of the New Testament church generally, of which the apostles were a part, that the declaration is made; and the explanation amounts simply to this: Ye who have the first-fruits of the spirit are come to those who have the first-fruits of the spirit! Macknight is no better: " The first-born of man and beast being reckoned more excellent than the subsequent births, were appropriated to God. Hence the Israelites had the name of God's first-born given them, to show that they belonged to God, and were more excellent than the rest of the nations." Is that all? Is it on such a distinction that God made the Church's redemption and the Christian's hopes to turn? \fs24\par \par Page 53\lang1033 \lang1023 THE DELIVERANCE. \par \par leave the consideration of it as an act of providence, there is another point connected with it, at which we would briefly glance, and one in which the Egyptians and Israelites were both concerned. We refer to what has been not less unscripturally than unhappily called " the borrowing of jewels" from the Egyptians by the Israelites on the eve of their departure.\fs16 1\fs24 That the sacred text in the original gives no countenance to this \cf3 false\cf0 view of the transaction, we have explained in the note below; and, indeed, the whole circumstances of the case render it quite incredible, that there should have been a borrowing and lending in the proper sense of the term. It is not conceivable that now, when Moses had refused to move, unless they were allowed to take with them all their flocks and herds, any thought should have been entertained of their return. Nor could this, at such a time, have been wished by any; for after the land had been smitten by so many plagues on account of them, and when, especially by the last awful judgment every heart was paralyzed with fear and trembling, the desire of the Egyptians must have run entirely in the opposite direction. Such we are expressly told was the case, for " the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men." Besides, what possible use could they have had for articles of gold, silver, and apparel, if they were only to be absent for a few days? The very request must have betrayed the intention, and the utmost credulity on the part of the Egyptians could not have induced them to give on such a supposition. It is farther evident, that this must have been the general understanding \par \par \fs16 1 The sense of borrowing was, by a mistranslation of the Septuagint on ch. 12:36, first given to the Hebrew word. This misled the fathers, who were generally unacquainted with Hebrew, and even Jerome adopted that meaning, though possessed of learning sufficient to detect the error. The Hebrew word is \f1 las\f0 , which simply means to ask or demand: " Speak now to the ears of the people, and let every man ask of his neighbor jewels (rather, articles) of gold," &c. (ch. 11:1-3). It is the same word that is used in 12:36, and which has there so commonly obtained the sense of lending. Here it is in the Hiphil or cause form, and strictly means, " to cause another to ask." Rendered literally, the first part of the verse would stand, " And the Lord gave the people favour in the sight of the Egyptians, and they made them to ask or desire." This can only mean, that the Lord produced such an impression upon the minds of the Egyptians in favour of the Israelites, that, so far from needing to be cozened, or constrained to part with the articles of gold, silver, and apparel, they rather invited the Israelites to ask them: take what you will, we are willing to give all. \fs24\par \par Page 54 THE TYPOLOGY OF SCRIPTURE. \par \par in Egypt, from the numbers " the mixed multitude," as they are called, who went along with the Israelites, and who must have gone with therm under the impression, that the Israelites were taking a final leave of Egypt. Hence the reasoning of Calvin and other commentators, who, under the idea of its being a proper borrowing and lending, endeavor to justify the transaction by resting on the absolute authority of God, who has a right to command what he pleases, falls of itself to the ground. Nor even as a piece of reasoning does it fairly meet the point at issue; for the unchangeably righteous God could never enjoin upon his creatures as a duty, what, as practiced between man and man, would involve a manifest dishonesty or injustice. \par \tab Now, that this giving on the part of the Egyptians, and receiving on the part of the Israelites, was intimately connected with God's great work of judgment on the one, and mercy to the other, is manifest from the place it holds in the Divine record. It was already foretold to Abraham, that his posterity should come forth from the land of their oppression with much substance. That the prediction should be fulfilled in this particular way, was declared to Moses in Gods first interview with him (\cf2\ul Exo_3:21-22\cf0\ulnone ). And both then, and immediately before it took place, and still again when it did take place, the Lord constantly spoke of it as his own doing, a result accomplished by the might of his outstretched arm upon the Egyptians. We can never imagine, that so much account would have been made of it, if the whole end to be served, had simply been to provide the Israelites with a certain supply of goods and apparel. A much higher object was unquestionably aimed at. As regards the Egyptians, it was a part of the judgment, which God was now visiting upon them for their past misdeeds, and which here, as not unfrequently happened, was made to take a form analogous to the sin it was designed to chastise. Thus, in another age, when the Israelites themselves became the objects of chastisement, they said, "We will flee upon horses; therefore (said God), ye shall flee, and they that pursue you shall be swift" (\cf2\ul Isa_30:16\cf0\ulnone ). And again, in Jeremiah, " Like as ye have forsaken me, and served strange gods in your land, so shall ye serve strangers in a land that is not yours" (ch. 5:19). In like manner here, the Egyptians had been long acting the part of oppressors of God's people, \par \par Page 55\lang1033 THE\lang1023 DELIVERANCE. \par \par \lang1033 s\lang1023 eeking by the most harsh and tyrannical measures, to weaken and impoverish them. And now, when God comes down to avenge their cause, he constrains Egypt to furnish them with a rich supply of her treasures and goods. No art or violence was needed on their part to accomplish this; the thing was in a manner done to their hand. The enemies themselves became at last so awed and moved by the strong hand of God upon them, that they would do anything to hasten forward his purpose. Their proud and stubborn hearts bow beneath his arm, like tender willows before the blast; and they feel impelled by an irresistible power to send forth, with honour and great substance, the very people they had so long been unjustly trampling under foot. What a triumphant display of the sovereign might and dominion of God over the adversaries of his church! What a striking manifestation of the truth, that He can not only turn their counsels into foolishness, but also render them unconscious instruments of promoting his cause and glory in the world! And what a convincing proof of the folly of those, who would enrich themselves at the expense of God's interest, or would enviously prevent his people from obtaining what they absolutely need of worldly means to accomplish the service He expects at their hands! \par \tab Yet palpable as these lessons were, and affectingly brought home to the bosoms of the Egyptians, they proved insufficient to disarm their hostility. The pride of their monarch was only for the moment quelled, not thoroughly subdued; and as soon as he had recovered from the recoil of feeling, which the stroke of God's judgment had produced, he summoned all his might to avenge on Israel the defeat he had sustained-but only with the effect of leaving, in his example, a more memorable type of the final destruction that is certain to overtake the adversaries of God. In a few days more the shores of the Red sea resounded with the triumphant song of Moses: " I will sing unto the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.... The Lord is a man of war; the Lord is his name. Pharaoh's chariots and his host hath he cast into the sea; his chosen captains also are drowned in the Red sea. Thy right hand, 0 Lord, is become glorious in power; thy right hand, 0 Lord, hath dashed in pieces the enemy. And in the greatness of thine excellency thou hast overthrown them that rose up against \par \par Page 56 THE TYPOLOGY OF SCRIPTURE. \par \par thee: thou tensest forth thy wrath which consumed them as stubble. And with the blast of thy nostrils the waters were gathered together," &c. How closely connected the act of victorious judgment here celebrated is with future acts of a like kind how, especially, it was intended to foreshadow the final putting down of all power and authority, that exalts itself against the kingdom of Christ, is manifest from \cf2\ul Rev_15:3\cf0\ulnone , where the glorious company above are represented as singing at once the song of Moses and of the Lamb, in the immediate prospect of the last judgments of God, and of all nations being thereby led to come and worship before him. It is also in language entirely similar, and indeed manifestly borrowed from that song of Moses, that the Apostle, in \cf2\ul 2Th_2:8\cf0\ulnone , describes the sure destruction of Antichrist, " whom the Lord shall consume with the spirit (or breath) of his mouth, and shall destroy with the brightness of his coming." Overlooking the Scriptural connection between the earlier and the later here in God's dealings, between the type and the antitype overlooking, too, the rise that has taken place in the position of the Church, and its relations to the world, by the introduction of Christianity, many writers are now seeking to fasten upon those prophetic passages of the New Testament an interpretation, which is too grossly literal even for the original passage in the Old- as if nothing would fulfill their import, but a corporeally present Saviour, inflicting corporeal and overwhelming judgments on adversaries in the flesh. The work of judgment celebrated in the song of Moses is ascribed entirely to the Lord: It is He who throws the host of Pharaoh into the sea, and by the strength of his arm lays the enemy low. But did He do so, by being corporeally present? or, did He work without any inferior instrumentality? Was there literally a stretching out of His own arm? or, did He actually send forth a blast from His nostrils? But if no one would affirm such things in regard to the overthrow of Pharaoh, how much less should it be affirmed in regard to the destruction of Antichrist, with his ungodly retainers? Here, the Church has to do, not with a single individual, an actual king and his warlike host, as in the case of Pharaoh, but with an antichristian system and its wide-spread adherents; and the real victory must be won, not by acts of violence and bloodshed, but by the spiritual weapons, which shall undermine the strongholds of \par \par Page 57 THE DELIVERANCE. \par \par error and diffuse the light of divine truth. Whenever the Lord gives power to those weapons to overcome, he substantially repeats anew the judgment of the Red sea; and when all that exalteth itself against the knowledge of Christ shall be put down by the victorious energy of the truth, then shall be the time to sing the song of Moses and of the Lamb. \par \cf3\fs23\par } K AWPart 1.4.2 - Section IV. b{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia; A[Part 1.4.1 - Section IV. a{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fcharset0 OLBHEB;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\cf1\lang1023\f0\fs24\par \pard\ltrpar\sl100\slmult0\ރ=;OPart 1.3 - Section III.{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fcharset0 OLBHEB;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\cf1\lang1023\f0\fs24\par \pard\ltrpar\sl100\slmult0\qc\lang1033 [\lang1023 34\lang1033 ]\par \par \par \par \par \par \lang1023\fs28 SECqc [58] \par \par \pard\ltrpar\sl100\slmult0\par \par \par \par \pard\ltrpar\sl100\slmult0\qc\fs28 SECTION IV. \fs24\par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc THE MARCH THROUGH THE WILDERNESS-MANNA-WATER FROM THE \par ROCK-- THE PILLAR OF CLOUD AND FIRE. \par \pard\ltrpar\sl100\slmult0\par \tab THE children of Israel are now in the condition of a ransomed people, delivered from the yoke of the oppressor, and personally in a state of freedom and enlargement. They have been redeemed for the inheritance, but still the inheritance is not theirs; they are separated from it by a great and terrible wilderness, where many trials and difficulties must certainly be encountered, and nature, if left to itself, will inevitably perish. They were not long in feeling this. To the outward eye, the prospect which lay immediately before them, when they marched from the shores of the Red sea, was peculiarly dark and disheartening. The country they had left behind, with all the hardships and oppressions it had latterly contained for them, was still a rich and cultivated region. It presented to the eye luxuriant fields, and teemed with the best of Nature's productions; they had there the most delicious water to drink, and were fed with flesh and bread to the full. But now-even now, after the most extraordinary wonders had been wrought in their behalf, and the power that oppressed them had been laid low-every thing assumes the most dismal and discouraging aspect; nothing to be seen but a boundless waste of burning sand and lifeless stones; and a tedious march before them, through trackless and inhospitable deserts, where it seemed impossible to find for such an immense host even the commonest necessaries of life. What advantage was it to them in such a case to have been brought out with a high hand from the house of bondage? They had escaped, indeed, from the yoke of the oppressor, but only to be placed in more appalling circumstances, and exposed to calamities less easy to be borne. And as death seemed inevitable anyhow, it might have been as well, at least, to \par \pard\ltrpar\cf0\par Page 59 THE MARCH THROUGH THE WILDERNESS. \par \par have let them meet it amid the comparative comforts they enjoyed in Egypt, as to have it now coming upon them, through scenes of desolation and the lingering horrors of want. \par \tab Such were the feelings expressed by the Israelites shortly after their entrance on the wilderness, and more than once expressed again as they became sensible of the troubles and perils of their new position.\fs16 1\fs24 If they had rightly interpreted the Lord's doings, and reposed due confidence in his declared purposes concerning them, they would have felt differently. They would have understood, that it was in the nature of things impossible for God to have redeemed them for the inheritance, and yet to suffer any inferior difficulties by the way, to prevent them from coming to the possession of it. That redemption carried in its bosom a pledge of other needful manifestations of divine love and faithfulness. For, being in itself the greatest, it implied that the less should not be withheld, and being also the manifestation of a God, who in character, as in being, is the same yesterday, to-day, and for ever, it bespoke his readiness to give, in the future, similar manifestations of himself, in so far as such might be required. \par \tab The Israelites, however, who were still enveloped in much of the darkness and corruption of Egypt, though they were outwardly delivered from its thralldom, understood as yet comparatively little of this. They knew not how much they had to expect from God, as the JEHOVAH, the self-existent and unchangeable, who, as such, could not leave the people whom He had redeemed to want and desolation, but must assuredly carry on and perfect what he had so gloriously begun. They readily gave way, therefore, to fears and doubts, and even broke out into open murmuring and discontent. But this only shewed how much they had still to learn in the school of God. They had yet to obtain a clearer insight into God's character, and a deeper consciousness of their covenant relation to him. And they could not possibly be in a better position for getting this, than in that solitary desert where the fascinating objects of the world no longer came between them and God. There they were in a manner forced into intimate dealings with God; being constantly impelled by their necessities, on the one hand, to throw themselves upon his care, and drawn, \par \par \fs16 1 \cf2\ul Exo_15:24\cf0\ulnone ; 16:2; 17:2, 3; Num. xi.; xx. \fs24\par \par Page 60 THE TYPOLOGY OF SCRIPTURE. \par \par on the other, by his gracious interpositions in their behalf; into a closer acquaintance with his character and goodness. By the things they suffered, not less than those they heard, they were made to learn obedience, and were brought through a fitting preparation for the calling and destiny that was before them. Even with all the advantages which their course of wilderness training possessed for this purpose, it proved insufficient for the generation that left Egypt with Moses; and the promise of God required to be suspended, till another generation had sprung up, in whom that training, by being longer continued, was to prove more thoroughly effectual. So again, in later times, when their posterity had fallen from their high calling, the Lord had again to put them through a discipline so entirely similar to the one now undergone, that it is spoken of as a simple repetition of what took place after the deliverance from Egypt.\fs16 1\fs24 And where is there now a genuine follower of the Lamb of God, having his face steadfastly set toward the heavenly Jerusalem, who does not, in like manner, march to it through the desert? Spiritually he enters upon such a desert the moment he takes up his Master's cross and begins to die to the world; the proper portion of his soul is henceforth in the land of rest and felicity before him. In respect to his higher interests, the world has become to him as a land of drought; and the crosses and trials, perplexities and bereavements, which are so often made to befall him by the way, are so many outward appliances, necessary to help out the deficiency of this heavenly elevation of mind; that by such means, if not otherwise, his heart may be weaned from the world, and suitably disciplined and prepared for the divine presence and glory. \par \par \tab\fs16 1 See \cf2\ul Eze_20:35-36\cf0\ulnone , and the beautiful passage, \cf2\ul Hos_2:14-23\cf0\ulnone , which both describe the course to be adopted for restoring a degenerate church, and God's future dealings with her, as if the whole were to be a re-enacting of the transactions which occurred at the beginning of her history. The same mode of procedure was to be adopted now which had been pursued then, though the actual scenes and operations were to be widely different. As a proof how little it is necessary to suppose the formal recurrence of the past scenes and operations, in order to verify the import of such delineations, and how readily the most unlettered Christians can enter into their true meaning, persons in the humblest rank of life have been often found to find peculiar delight in such figurative delineations, and the author has known one who had a relish for the passage in Hosea above almost any other portion of the Bible, because it so exactly described the nature of God's dealings with herself. \par \fs24\par Page 61 THE MARCH THROUGH THE WILDERNESS. \par \par \tab In regard to the Lord's manifestations and dealings toward Israel during this peculiar portion of their history, the general principle unfolded is, that while he finds it needful to prescribe to his ransomed people a course of difficulty, trial, and danger, before putting them in possession of' the inheritance, he gives them meanwhile all that is required for their support and well-being, and brings to them discoveries of his gracious nearness to them, and unfailing love, such as they could not otherwise have experienced. \par \par \tab I. This appeared, first of all, in the supply of food provided for them, and especially in the giving of manna, which the Lord sent them in the place of bread. It is true, that the manna might not necessarily form, nor can scarcely be supposed to have actually formed their only means of subsistence during the latter and longer period of their sojourn in the wilderness. For to say nothing of the quails, of which at first in kindness, and again in anger, a temporary supply was furnished them (Ex. xvi., Numb. xi.), there were within reach of the Israelites not a few resources of a common kind. The regions which they traversed, though commonly designated by the name of desert, are by no means uniform in their character, and contain in many places pasturage for sheep and cattle. Hence considerable tribes have found it possible, from the most distant times, to subsist in them-such as the Ishmaelites, Midianites, Amalekites. That the Israelites afterwards availed themselves of' the means of support which the wilderness afforded them, in common with these tribes of the desert, is clear from what is mentioned of their flocks and herds. They are expressly said to have left Egypt with very large property in these (\cf2\ul Exo_12:38\cf0\ulnone ); and that they were enabled to preserve, and even perhaps to increase these possessions, we may gather from the notices subsequently given concerning them,-especially from the mention made of the cattle, when they sought liberty to pass through the territory of Edom (\cf2\ul Num_20:19\cf0\ulnone ); and from the very large accumulation of flocks and herds by Gad and Reuben, which led to their obtaining a portion beyond the bounds of what was properly the promised land (Numb. xxxii.). The Israelites thus had within themselves considerable resources as to the supply of food; and the sale of the skins and wool, and what they could \par \par Page 62 THE Typology OF SCRIPTURE. \par \par spare from the yearly increase of their possessions, would enable them to purchase again from others. Besides, the treasure which they brought with them from Egypt, and the traffic which they might carry on in the fruit, spices, and other native productions of the desert, would furnish them with the means of obtaining provisions in the way of commerce. Nor have we any reason to think that the Israelites neglected these natural opportunities, but rather the reverse. For Moses retained his father-in-law with them, that, from his greater experience of the wilderness-life, he might be serviceable to them in their journeyings and abodes (\cf2\ul Num_10:31\cf0\ulnone ); and it would seem that during the thirty-eight years of their sojourn, appointed in punishment for their unbelief; their encampment was in the neighborhood of Mount Seir, where they had considerable advantages, both for trade and pasturage.\fs16 1\fs24 So that the period of their sojourn in the wilderness may have been, and most probably was, far from being characterized by the inactivity and destitution which is commonly supposed; for Moses not only speaks of their buying provisions, but also of the Lord having " blessed them in all the works of their hands, and suffered them to lack nothing" (\cf2\ul Deu_2:6-7\cf0\ulnone ).\fs16 2\fs24 \par \tab It is clear, however, that these natural resources could only become available to the Israelites after they had lived for some time in the desert, and had come to be in a manner naturalized to it. To whatever extent they may have been indebted to such means of subsistence, it could only be during those thirty-eight years that they were doomed by the judgment of God to make the wilderness their home. And as that period formed an arrest in their progress, a sort of moral blank in their history, during which, as we shall see at the close of this chapter, the covenant and its more distinctive ordinances were suspended, we need not wonder if the things properly typical in their condition, should also have suffered a measure of derangement. It is to these things, as they happened to them during their march through the wilderness and \par \par \fs16 1 This is only a matter of probability, inferred from the account given of the stations in Numb. xxxv., of which the most southerly during the thirty-eight years appears to have been Eziongeber, at the north point of the gulf of Akabah. From this point they again drew northwards the second time towards Kadesh. \par 2 Vitringa Obs. Sac. Lib. v. c. 15, and Hengstenberg's Bileam, p. 280. The latter, we think, makes them too independent of the manna. \fs24\par \par Page 63 THE MARCH THROUGH THE WILDERNESS. \par \par encampment around Sinai, that we are to look for the types (in their stricter sense) of Gospel realities. And there can be no doubt that, with reference to this period, the entire people were dependent upon manna for the chief part of their daily support. With a considerable proportion of the people, those who were in humbler circumstances, it must, indeed, have been so to the last. Therefore the nocturnal supply could not cease, though it may have varied in amount, till the people actually entered the territory of Canaan. It was the peculiar provision of heaven for the necessities of the wilderness.\fs16 1\fs24 \par \tab In regard to the manna itself; which formed the chief part of this extraordinary provision, the description given is, that it fell round about the camp by night with the dew; that it consisted of small whitish particles, compared to hoar-frost, coriander-seed, and pearls (for so,\f1 (\f0 HB) in \cf2\ul Num_11:7\cf0\ulnone , should be rendered not bdellium, see Bochart, Hieroz. P. ii. p. 675-7), that it melted when exposed to the heat of the sun, and tasted like wafers made with honey, or like fresh oil. Now it seems that in certain parts of Arabia, and especially in that part which lies around Mount Sinai, a substance has been always found very much resembling this manna, and also bearing its name-the juice or gum of a kind of tamarisk tree, which grows in that region, called tarfa, oozing out chiefly by night in the month of June, and collected before sunrise by the natives. Such a fact was of course perfectly sufficient to entitle modern rationalists to conclude that there was no miracle in the matter, and that the Israelites merely collected and used a natural production of the region where they sojourned for a period. But even supposing the substance called manna to have been in both cases precisely the same, there was \par \par \fs16\tab 1 In \cf2\ul Exo_16:35\cf0\ulnone , the supply of manna is spoken of as continuing till the people "came to a land inhabited," or to their reaching " the borders of Canaan." In \cf2\ul Jos_5:12\cf0\ulnone , its actual cessation is said to have taken place only when they had entered Canaan, and ate the corn of the land. Hengstenberg's explanation of the matter does not seem to us quite satisfactory. But why might not the first passage, written in anticipation of the future, indicate generally the period during which the manna was given, viz. the exclusion of the people from a land in such a sense inhabited, that they were still dependent on miraculous supplies of food? Then the passage in Joshua records the fact, that this dependence actually ceased only when they had crossed the Jordan, and lay before Jericho; so that we may conclude their conquests to the east of Jordan, though in lands inhabited, had not sufficed till the period in question to furnish an adequate supply to their wants. \fs24\par \par Page 64 THE TYPOLOGY OF SCRIPTURE. \par \par still ample room for the exertion of miraculous power in regard to the quantity; for the entire produce of the manna found in the Arabian peninsula, even in the most fruitful years, does not exceed 700 pounds, which, on the most moderate calculation, could not have furnished even the thousandth part necessary for one day's supply to the host of Israel! Besides the enormous disproportion, however, in regard to quantity, there were other things belonging to the manna of Scripture, which clearly distinguished it from that found by naturalists-especially its falling with the dew and on the ground, as well as on plants; its consistence rendering it capable of being used for bread, while the natural is rather a substitute for honey; its corrupting, if kept beyond a day, and its coming in double quantities on the sixth day, and not falling at all on the seventh. If these properties, along with the immense abundance in which it was given, be not sufficient to constitute the manna of Scripture a miracle, and that of the first magnitude, it will be difficult to say where such are to be found. \par \tab But this by no means proves the absence of all resemblance between the natural and the supernatural productions in question; and so far from there being anything in that resemblance to disturb our ideas regarding the truth and reality of the miracle, we should rather see in it something to confirm them. For the supernatural presupposes the natural, and takes that for the ground out of which it rises. In extraordinary circumstances we might expect God, when the higher ends of his government required it, to work miraculously with the elements or productions of a particular region; but seeing the economy which manifests itself in all his operations, we should not expect him needlessly to increase the miraculous, by working in one region with those properly belonging to another. Thus, when our Lord proceeded to administer a miraculous supply of food to the hungry multitudes around him, he did not call into being articles of food unknown in Judea, but availed himself of the few loaves and fishes that were brought to his hand. In like manner, when Jehovah was going to provide in the desert a substitute for the corn of "cultivated lands," was it not befitting that he should take some natural production of the desert, and increase, or otherwise modify it, in adaptation to the end for which it was required? It \par \par Page 65 THE MARCH THROUGH THE Wilderness. \par \par is in accordance with all reason and analogy, that this corn of the desert should, to some extent, have savored of the region with which it was connected; and the few striking resemblances it is found to bear to the produce of the Arabian tamarisk, are the stamp of verisimilitude, and not of suspicion the indication of such an affinity between the two as might justly be expected, from their being the common production of the same divine hand, only working miraculously in the one case, and naturally in the other. \fs16 1 \par \fs24\tab It is obvious that this miraculous supply of food for the desert, was in itself a provision for the bodily, and not for the spiritual nature of the Israelites. Hence, it is called by our Lord, " not the true bread that cometh down from heaven," because the life it was given to support was the fleshly one, which terminates in death: "Your fathers did eat manna in the wilderness, and are dead" (\cf2\ul Joh_6:32\cf0\ulnone , 49, 50). And even in this point of view the things connected with it have a use for us, apart altogether from any higher, typical, or prospective reference they might also bear to Gospel things. Lessons may be drawn from the giving and receiving of manna in regard to the interests and transactions of our present temporal life-properly and justly drawn; only we must not confound these, as is too commonly done, with the lessons of another and higher kind, which it was intended as part of a preparatory dispensation, to teach regarding the food and nourishment of the soul. For example, the use made of it by the apostle in the second Epistle to the Corinthians (viii. 15), to enforce on the rich, a charitable distribution of their means to the \par \par \fs16\tab 1 If this had been duly considered, Dr Kitto (Hist. of Palestine, i. p. 212), and other writers, might have saved themselves the trouble of attempting to disprove any proper resemblance between the two kinds of manna-in which respect it is impossible to do more, than to point out certain differences which existed between the qualities of the one and the other. It is also sufficient to expose the fanciful and merely superficial nature of many of the resemblances specified by typical writers between the manna and Christ. For example, the roundness of the manna, which was held to signify his eternal nature its whiteness, which was viewed as emblematic of his holiness, and its sweetness, of the delight the participation of him affords to believers-these qualities the manna had simply as manna, as possessing to a certain extent the properties of that production of the desert. In such things there was nothing peculiar or supernatural; and it is as unwarrantable to search for spiritual mysteries in them, as it would be for a like purpose to analyze the qualities and appearance of the water which issued from the rock, and which, so applied, would convey in some respects a directly opposite instruction. \fs24\par \par VOL. II. \tab\tab F \par \par Page 66 THE TYPOLOGY OF SCRIPTURE. \par \par needy, so that there might be provided for all a sufficiency of these temporal goods, such as was found by the children of Israel on gathering the manna: this has no respect to any typical bearing in the transaction, as in both cases alike it is the bodily and temporal life alone that is contemplated. In like manner -we should regard it, not in a typical, but only in a common or historical point of view, if we should apply the fact of their being obliged to rise betimes and gather it with their own hands, to teach the duty of a diligent industry in our worldly callings; or the other fact of its breeding -worms when unnecessarily hoarded and kept beyond the appointed time, to shew the folly of men laboring to heap up possessions which they cannot profitably use, and which must be found only a source of'trouble and annoyance. Such applications of the historical details regarding the manna, are in themselves perfectly legitimate and proper, but are quite out of place when put by many writers among its typical bearings. And hence, putting such applications of the history among its typical bearings, they are obliged arbitrarily to shift the relations, when they come to the double portion on the last day of the week, that there might be an unbroken day of rest on -the Sabbath; for, if considered, as in the examples given above, with reference merely to what is to be done or enjoyed on earth, the instruction would be false-the day of rest being the season above all others, on which, in a spiritual point of view, men should. ply the work and calling of a Christian. They are here, there-fore, under the necessity of mixing up the present with the future, making the six days represent time, during which salvation is to be sought, and the seventh eternity, during which it is to be enjoyed. Yet there is an important use of this part also of the arrangement regarding the manna, in reference to the present life, apart altogether from the typical bearing. For, when the Lord sent that double portion on the last day of the week, and none on the next, it was as much as to say, that in his providential arrangements for this world, he had given only six days out of the seven for worldly labor, and that if men readily concurred in this plan, they would find it to their advantage-they would find, that in the long run they got as much by their six days' labor as:they either needed or could profitably -use, and would have, besides, their weekly clay of rest for spiritual refreshment and bodily \par \par Page 67 THE MARCH THROUGH THE WILDERNESS. \par \par repose. Nor can we regard this lesson of small moment in the eye of heaven, when we see no fewer than three miracles wrought every week for forty years to enforce it, viz. a double portion of manna on the sixth day, none on the seventh, and the preservation of the portion for the seventh from corrupting when kept beyond. the usual time. \par \tab When we come, however, to consider what is written of the manna in its typical bearing, as representative of the higher and better things of the Gospel, we must remember that there are two distinct classes of relations-corresponding, indeed, yet still distinct, since the one has immediate respect only to the seen and the temporal, and the other to the unseen and the eternal. In both cases alike there is a redeemed people, traveling through a wilderness to the inheritance promised to them, and prepared for them, and receiving as they proceed the peculiar provision they require for the support of life, from the immediate hand of God: But in the one case, it is the descendants of Abraham according to the flesh, redeemed from the outward bondage and oppression of Egypt, at the most from bodily death, in the other the spiritual members of an elect church redeemed from the curse and condemnation of sin; in the one the literal wilderness of Arabia, lying between Egypt and Palestine, in the other the figurative wilderness of a present world; in the one manna, in the other Christ. That we are warranted to connect the two together in this manner, and to see the one, as it were, in the other, is not simply to be inferred from some occasional passages of Scripture, but is rather to be grounded on the general nature of the Old Testament dispensation, as intended to prepare the way by means of its visible and earthly relations, for the spiritual and divine realities of the Gospel. Whatever is implied in this general connection, however, is in the case of the manna not obscurely intimated by our Lord in the sixth chapter of St John's gospel, where he represents himself, with evident reference to it, as " the bread which cometh clown from heaven;" and is clearly taken for granted by the Apostle Paul, when he calls it the spiritual meat" of which the Israelites did all eat (\cf2\ul 1Co_10:3\cf0\ulnone ). Not as if in eating that they of necessity found nourishment to their souls; but such meat being God's special provision for a redeemed people, had an ordained connection with the masteries of God's kingdom, and, \par \par Page 68 THE TYPOLOGY OF SCRIPTURE \par \par as such, contained. a pledge that he who consulted so graciously for the life of the body, would prove himself equally ready to administer to the necessities of the soul, as he did in a measure even then, and does now more fully in Christ. The following may be presented as the chief points of instruction, which in this respect are conveyed by the history of the manna:\par \tab (1.) It was given in consideration of a great and urgent necessity. A like necessity lies at the foundation of God's gift of his Son to the world; it was not possible in the nature of things for any other resource to be found; and the actual bestowment of the gift was delayed, till the fullest demonstration had been given in the history of the church and the world that such a provision was indispensable. \par \tab (2.) The manna was peculiarly the gift of God, coming freely and directly from his hand. It fell by night with the dew (\cf2\ul Num_11:9\cf0\ulnone ), Which is itself the gift of heaven, sent to fertilize the earth, and enable it to yield increase for the food of man and beast. But in the wilderness, where, as there is no sowing, there can be no increase, if bread still comes with -the dew, it must be, in a sense quite peculiar, the produce of heaven-hence called " the corn," or " bread of heaven" (\cf2\ul Psa_78:24\cf0\ulnone , cv. 40). How striking a representation in this respect of Christ, who, both as to his person and to the purchased blessings of his redemption, is always presented to our view as the free gift and offer of divine love! \par \tab (3.) But plentiful, as well as free; the whole fulness of the Godhead is in Jesus, so that all may receive as their necessities require; no one needs to grudge his neighbor's portion, but all rather may rejoice together in the ample beneficence of heaven. So was it also with the manna; for when distribution was made, there was enough for all, and even he who had gathered least had no lack. \par \tab (4.) Then, falling as it did round about the camp, it was near enough to be within the reach of all; if any should perish for want, it could be from no outward necessity or hardship, for the means of supply were brought almost to their very hand. Nor is it otherwise in regard to Christ, who, in the Gospel of his grace, is laid, in a manner, at the door of every sinner; the word is nigh him; and if he should still perish, he must be without excuse he perishes in sight of the bread of life. \par \par Page 69 THE MARCH THROUGH THE WILDEYRNESS. \par \par \tab (5.) The supply of manna came daily, and faith had to be exercised on the providence of God, that each day would bring its appointed provision; if they attempted to hoard for the morrow, their store became a mass of corruption. In like manner must the child of God pray for his soul every morning as it dawns, " Give me this day my daily bread." He can lay up no stock of grace, which is to save him from the necessity of constantly repairing to the treasury of Christ; and if be begins to live upon former experiences, or to feel as if he already stood so high in the life of God, that, like Peter, he can of himself confidently reckon on his superiority to temptation, his very mercies become fraught with trouble, and he is the worse rather than the better, for the fulness imparted to him. His soul can be in health and prosperity only while he is every day "' living by the faith of the Son of God, who loved him, and gave himself for him." \par \tab (6.) Finally, as the manna had to be gathered in the morning of each day, and a double portion provided on the sixth day, that the seventh might be hallowed as a day of sacred rest; so Christ and the things of his salvation must be sought with diligence and regularity-but only in the appointed way and through the divinely-provided channels. There must be no neglect of seasonable opportunities on the one hand, nor, on the other, any overvaluing of one ordinance to the neglect of another. We cannot prosper in our course, unless it is pursued as God himself authorizes and appoints. \par \tab There is nothing uncertain or fanciful in such analogies; for they have not only the correspondence between Israel's temporal and the church's spiritual condition to rest upon, but the character also of an unchangeable God. His principles of dealing with his church are the same for all ages. When transacting with his people now directly for the support of the spiritual life, he must substantially re-enact what he did of old, when transacting with them directly for the support of their bodily life. And, as even then there was an under current of spiritual meaning and instruction running through all that was done, so the faith of the Christian now has a most legitimate and profitable exercise, when it learns from that memorable transaction in the desert the fulness of its privilege, and the extent of its obligations in regard to the higher provision presented. to it in the Gospel. \par \par Page 70 THE TYPOLOGY OF Scripture. \par \par \tab II. But Israel in the wilderness required something more that manna to preserve them in safety and vigor for the inheritance; they needed refreshment as well as support-" a stay of water," not less than " a staff of bread," And the account given respecting this is contained in the chapter immediately following that which records the appointment of God respecting the manna (Ex. xvii.) Here also the gift was preceded by a murmuring and discontent on the part of the Israelites. So little had they yet learned from the past manifestations of divine power and faithfulness, and so much had sight the ascendancy over faith in their character, that they even spoke as if certain destruction were before them, and caused Moses to tremble for his life. But however improperly they demeaned themselves, as there was a real necessity in their condition, which nothing but an immediate and extraordinary exertion of divine power could relieve, Moses received the command from God, after supplicating his interposition to go with the elders of Israel and smite the rock in Horeb with his rod, under the assurance, which was speedily verified, that water in abundance would stream forth. \fs16 1\fs24 \par \tab\par \tab\fs16 This occurrence must not be confounded with another somewhat similar, of which an account is given in Numb. xx. This latter occurrence took place at Kadesh, and not till the beginning of the fortieth year of the sojourn in the wilderness-when the period of their abode there was drawing to a close (comp. ch. xx. with ch. 33:36-39). On account of the rebellious conduct of the people, Moses called the rock smitten, in both cases, by the name of Meribah, or Strife. But as the occasions were far separate, both as to space and time, the last was also unhappily distinguished from the first, in that Moses and Aaron so far transgressed as to forfeit their right to enter the promised land. Aaron was coupled with Moses both in the sin and the punishment; but it is the case of Moses which is most particularly noticed. His sin is characterized in ch. 20:12, by his " not believing God," and in 5:24, and ch. 27:14, as a " rebelling against the word of God." Again, in \cf2\ul Deu_1:37\cf0\ulnone ; iii 26; 4:21, the punishment is said to have been laid on Moses " for their sakes," or, as it should rather be, " because of their words." The proper account of the matter seems to be this: Moses, through their chiding lost command of himself, and did the work appointed, not as God's messenger, in a spirit of faith and holiness, but in a state of carnal and passionate excitement, under the influence of that wrath which worketh not the righteousness of God. The punishment he received, it may seem, was peculiarly severe for such an offense; but it was designed to produce a salutary impression upon the people, in regard to the evil of sin; for when they saw that their misconduct had so far prevailed over their venerable leader as to prevent even him from entering Canaan, how powerfully was the circumstance fitted to operate as a check upon their waywardness in the time to come! And then, as Moses and Aaron were in the position of greatest nearness to God, and had it as their especial charge to represent God's holiness to the people, even. a comparatively small \par \fs24\par \par Page 71 THE MARCH THROUGH THE WILDERNESS. \par \par The Apostle says of this rock, that it followed the Israelites (\cf2\ul 1Co_10:4\cf0\ulnone .) And some of the Jewish Rabbis have fabled that it did literally move from its place in Horeb and accompany them through the wilderness; so that the rock, which nearly forty years after was smitten in Kadesh, was tile identical rock which had been originally smitten in Horeb. We need scarcely say that such was not the meaning of the Apostle.1 But as the rock at Horeb comes into view, not as something by itself, but simply as connected with the water, which divine power constrained it to yield, it might justly be spoken of as following them, if the waters flowing from it went after them in their course. That this, to some extent, was actually the case, may be inferred from the great profusion with which they are declared to have been given - gushing out," it is said, "like overflowing streams," " and running like a river in the dry places," (\cf2\ul Psa_78:20\cf0\ulnone ; cv. 41 \cf2\ul Isa_48:21\cf0\ulnone ). It is also the nearly unanimous opinion of interpreters, both ancient and modern, and the words of the apostle so manifestly imply this, that we can scarcely- call it any thing but a conceit in St Chrysostom (who is followed, however, by Horsley, on Ex. xvii.), to regard the apostle there as speaking of Christ personally. But we are not thereby warranted in supposing, with some Jewish writers, that the waters flowing from the rock in Horeb, so closely and necessarily connected themselves with the march of the Israelites, that the stream rose with them to the tops of mountains, as well as descended into the valleys.2 Considering how nearly related the Lord's miraculous working in regard to the manna stood to his natural working, and how he required the care and co-operation of his people to \par \par \fs16 Backsliding in them was of a serious nature, and required to be marked with some impressive token of the Lord's displeasure. 1 Yet the charge has been made, and is still kept up (for example, by De WVette, ttickert, Aleyer), that the apostle does here fall in with the Jewish legends, and uses them for a purpose. We certainly disavow this, but we cannot with Tholuck (Das Alte Test. im neue, p. 39) deny the existence of the Jewish legends, and hold, that the passages usually referred to on the subject, speak only of the water of the well dug by Moses and the princes out of the earth. Some of them certainly do, but not all. Those produced by Schlbttgen on \cf2\ul 1Co_10:4\cf0\ulnone , clearly show it to have been a Jewish opinion, that, not the water indeed by itself, but the rock ready to give forth its supplies of water, did somehow follow the Israelites. 2 Lightfoot- on \cf2\ul 1Co_10:4\cf0\ulnone . \par \fs24\par Page 72 THE TYPOLOGY OF SCRIPTURE. \par \par concur with his gift in making that miraculous provision effectualto the supply of their wants, we might rather conceive that their course was directed so as to admit of the water easily following them, though not, perhaps, without the application of some labor on their part to open for it a passage, and provide suitable reservoirs. Nor are we to imagine that they would require this water any more than the manna, always in the same quantities during the whole period of their sojourn in the wilderness. They might even -be sometimes wholly independent of it; as we know for certain it had failed them when they reached the neighborhood of Kadesh, and were on their way to the country of the Moabites (Num. xx. and xxi.) It was God's special provision for the desert-for the land of drought; and. did not need to be given in any quantities, or directed into any channel, but such as their necessities when traversing that land might require.\fs16 1\fs24 \par \tab Understanding this, however, to be the sense in which the rock followed the Israelites, what does the apostle farther mean by saying, that " that rock was Christ?" Does he wish us to understand, that the rock typically represented Christ? And so represented him, that in drinking of the water which flowed from it, they at the same time received Christ? Was the drink furnished to these Israelites, in such a sense spiritual, that it conveyed Christ to them? In that case the flowing forth and drinking of the water must have had in it the nature of a sacrament, and answered to our spiritually eating and drinking of Christ in the Supper. This, unquestionably, is the view adopted by the ablest and soundest divines; although there are certain limitations which must be understood. The apostle is evidently drawing a parallel between the case of the church in the wilderness and that of the church under the Gospel, with an especial reference to the sacraments of Baptism and the Lord's Supper. The passage of the Israelites through the Red sea, under the guidance and direc\par \par \fs16 1 The exact route pursued by the Israelites from Sinai to Canaan, is still a matter of uncertainty. At some of the places, where they are supposed to have rested, there are considerable supplies of water (See Bib. Cyclop. Art. Wandering). It is, however, certain, that the region of Sinai is very elevated, and that not only are the mountain-ridges immensely higher than the south of Palestine, but the ground slopes from the base to a considerable distance all round-so that the water would naturally flow so far with the Israelites--but how far has not been ascertained. \fs24\par \par Page 73 THE MARCH THROUGH THE WILDERNESS. \par \par tion of Moses, he represents as a sort of baptism to him; because in the same manner in which Christian baptism seals spiritually the believer's death to sin, his separation from the world, and his calling of God to sit in heavenly places with Christ, in the very same, outwardly, did the passage through the Red sea seal the death of Israel to the bondage of Pharaoh, their separation from Egypt, and their expectation of the inheritance promised them by Moses. In what he says regarding the manna and the rock, he does not expressly name the ordinance of the Supper; but there can be no doubt that he has its sacred symbols in view, when he calls the manna the spiritual food of which the Israelites ate, and the water from the rock the spiritual drink of which they drank, and even gives to the rock the name of Christ. Such language, however, cannot have been meant to imply, that the manna and the water directly and properly symbolized Christ, in the same sense in which the bread and wine of the Supper do. For, the gift of the manna and the water had immediate respect to the supply of the people's bodily necessities. For this alone they were directly and ostensibly given; and hence our Lord, speaking of what the manna was, in itself, depreciates its value in respect to men's higher natures, and declares to the Jews, it was not the true bread of heaven, as was evident alone from the fact, that the life it was sent more immediately to nourish, actually perished in the wilderness. Not, therefore, directly and purposely, but only in a remote, concealed, typical sense, could the apostle intend his expressions of spiritual food and drink to be understood. Still less could he mean, that all who partook of these, did consciously and believingly receive Christ through them to salvation. The facts he presently mentions regarding so many of them being smitten down in the wilderness by the judgments of God for their sins, too clearly proved the reverse of' that. The very purpose, indeed, for which he there introduces their case to the notice of the Corinthian Church, is to warn the disciples to beware lest they should fall after the same example of unbelief; lest, after enjoying the privileges of the Christian Church, they should, by carnal indulgence, lose their interest in the heavenly,inheritance, as so many had done in regard to the earthly inheritance, notwithstanding that they had partaken of the  corre \par \par Page 74 THE TYPOLOGY OF SCRIPTURE. \par \par sponding privileges of the Jewish church. But as the bread and wine in the Supper may still be called spiritual food and drink, might even be called by the name of Christ, who is both the living bread and the living water, which they represent, although many partake of them unworthily, and perish in their sins; so manifestly might the manna and the water of the desert be so called, since Christ was typically represented in them, though thousands were altogether ignorant of any reference they might have to him, and lived and died as far estranged from salvation as the wretchel idolaters of Egypt. \tab In perceiving the higher things typically represented by the water flowing from the rock, the Israelites stood at an immense disadvantage compared with believers under the Gospel; and how far any did perceive them, it is impossible for us to determine. In regard to the great mass, who both now and on so many other occasions shewed themselves in capable of putting forth even the lowest exercises of faith, it is but too evident that they did not descry there the faintest glimpse of Christ. But, for such as really were children of faith, we may easily understand how they might go a certain way at least, in rising through the provisions then administered, to the expectation of better things to come. They must, then, have discerned in the inheritance, which they were traveling to inherit, not the ultimate good itself, which God had destined for his chosen, but only its terrestrial type and pledge-something which would be for the present life, what, in the resurrection, the other would be for the spiritual and immortal life. But, discerning this, it could not be difficult for them to proceed one step farther, and apprehend, that what God was now doing to them on their way to the temporal inheritance, by those outward, material provisions for the bodily life, he did not for that alone, but also as a sign and pledge, that such provision as he had made f or the lower necessities of their nature, he must assuredly have made, and would in his own time fully disclose for the higher. And thus, while receiving from the hand of their redeeming God the food and refreshment required for those bodily natures which were to enjoy the pleasant mountains and valleys of Canaan, they might at the same time be growing in clearness of view and strength of assurance, as regarded their \par \par Page 75 THE MARCH THROUGH THE WILDERNESS. \par \par interest in. the imperishable treasures which belonged to the future kingdom of God-and their relation to Him, who was to be preeminently the seed of blessing, and the author of eternal life to a dying world.\fs16 1\fs24 \par \tab But, whether or not those for whom the rock poured out its refreshing streams may have attained to any such discernment of the better things to come, for us who can look back upon the past from the high vantage-ground of Gospel light, there is to be learned here something of clear and definite inst ruction. In seeking for this, however, we must be careful to look to the real and essential lines of agreement, and pay no regard to such as are merely incidental. It is not the rock properly that we have to do with, or to any of its distinctive qualities, as is commonly imagined, but the supply of water issuing from it, to supply the thirst and refresh the natures of the famishing Israelites. No doubt, the apostle, when referring to the transaction, speaks of the rock itself and of its following them, but plainly meaning by this, as we have stated, the water that flowed from it. No doubt, also, Christ is often in Scripture represented as a rock; but when he is so, it is always with respect to the qualities properly belonging to a rock-its strength, its durability, or the protection it is capable of affording from the heat of a scorching sun. These natural qualities of the rock, however, do not come into consideration here; they did not render it in the least degree fitted for administering the good actually derived from it, but rather the reverse. There was not only no seeming but also no real aptitude in the rock to yield the water; while in Christ, though he appeared to have no form or comeliness, there still was every thing that was required to constitute him a fountain-head of life and blessing. Then, the smiting of the rock by Moses with the rod, could not suggest the idea of any thing like violence done to it, nor was the action itself done by Moses as the lawgiver, but as the mediator between God and the people; while the smiting of Christ, which is commonly held to correspond with this, consisted in the bruising of his soul with the suffering of death, and that not inflicted, but borne by him as Mediator. There is no real correspondence in these respects be \par \par \fs16\tab 1. For some further remarks on the peculiar language of the apostle in the passage referred to in his first epistle to the Corinthians, see \par Appendix to Vol. 1. on the Old Testament in the New. \fs24\par \par } }} {\colortbl ;\red0\green128\blue0;\red1\green1\blue1;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\lang1023\f0\fs24\par Page 76 THE TYPOLOGY OF SCRIPTURE. \par \par tween tile type and the antitype; and the manner in which it is commonly made out, is nothing more than a specious accommodation of the language of the transaction, to ideas, which the transaction itself could never have suggested.\fs16 1\fs24 \par \tab The points of instruction are chiefly the following:\par \tab (1.) Christ ministers to his people abundance of spiritual refreshment, while they are on their way -to the heavenly inheritance. They need this to carry them onward through the trials and difficulties that lie in their way; and he is ever ready to impart it. " If any man thirst, let him come unto me and drink." What he then did in the region of the bodily life, he cannot but be disposed to do over again in the higher region of the spiritual life; for there the necessity is equally great, and the interests involved are unspeakably greater. Let the believer, when parched in spirit, and feeling in heaviness, through manifold temptations, throw himself back upon this portion of Israel's history, and he will see written, as with a sunbeam, the assurance, that the Saviour of Israel, who fainteth not, nor is weary, will satisfy the longing soul, and pour living water upon him that is thirsty. \par \tab (2.) In providing and ministering this refreshment, he will break through the greatest hindrances and impediments. If his people but thirst, nothing can prevent them from being partakers of the blessing. " He makes for them rivers in the desert; the very rock turns into a flowing stream; and the valley of Baca (weeping) is found to contain its pools of refreshment, at which the travelers to Zion revive their flagging spirits, and go from strength to strength. How often have the darkest providences, events that seemed beforehand pregnant only with evil, become, \par \par \tab\fs16 1. This has been done most strikingly by Toplady, in the beautfid hymn, " Rock of ages cleft for me," which derives its imagery in paLt from this translation in the wilderness. Considered, however, in a critical point of view, or with reference to the real meaning of the transaction, it is liable to the objections stated in the text; it confounds things which essentially differ. Ainsworth produces a Jewish comment, which seems to justify the interpretation usually put on it: "The turning of the rock into water, was the turning of the property of judgment, signified by the rock, into the property of mercy, signified by the water." But Jewish comments on this, as well as most subjects, require to be applied with discrimination, as there is scarcely either an unsound, or a sound view, for confirmation of which something may not be derived from them. Water may as well symbolize judgment as mercy, and indeed was the instrument employed to inflict the greatest act of judgment that has ever taken place-the deluge. \fs24\par \par Page 77 THE MARCH THROUGH THE WILDERNESS. \par \par through the gracious presence of the Mediator, the source of deepest joy and consolation! \par \tab (3.) "The rock by its water accompanied the Israelites so Christ by his Spirit goes with his disciples even to the end of the world" (Grotius). The refreshments of his grace are confined to no region, and last through all ages. Wherever the genuine believer is, there they also are. And more highly favored than even Israel in the wilderness, he has them in his own bosom -he has there " a well of water springing up unto life everlasting," so that " out of his belly can flow rivers of living water." \par \par \tab III. The only other point apart from the giving of the law, occurring in the march through the wilderness, and calling for notice here, was the pillar of fire and cloud, in -which from the first the Lord accompanied and led the people. The appearance of this symbol of the divine presence was various, but it is uniformly spoken of as itself one-a lofty column rising toward heaven. By day it would seem to have expanded as it rose, and formed itself into a kind of shade or curtain between the Israelites and the sun, as the Lord is said by means of it to have " spread a cloud for a covering" (\cf1\ul Psa_105:39\cf0\ulnone ), while by night it exchanged the cloudy for the illuminated form, and diffused throughout the camp a pleasant light. At first it went before the army, pointing the way, but after the tabernacle was made, it became more immediately connected with this, though sometimes appearing to rest more closely on it, and sometimes to rise higher aloft.\fs16 1\fs24 The lucid or fiery form seems to have been the prevailing one, or rather, to have always essentially belonged to it (hence called, not only, " pillar of fire," but "light of fire." [HB], i. e. lucid matter presenting the appearance of fire), only during the day the circumam bient cloud usually prevented the light from being seen. Sometimes, however, as when a manifestation of divine glory needed to be given to overawe and check the insolence of the people, or when some special revelation was to be given to Moses, the fire discovered itself through the cloud. So that it may be described, as a column of \par \par \tab 1 \cf1\ul Exo_13:21-22\cf0\ulnone , 14:19, 40:34-38; \cf1\ul Num_9:15-23\cf0\ulnone . This subject has been carefully investigated by Vitringa in his Obs. Sac. L. v. c. 14-17, to which we must refer for more details than can be given here. What is stated in the text claims to be little more than an abstract of his observations. \par \par Page 78 THE TYPOLOGY OF SCRIPTURE.\par \par ire surrounded by a cloud, the one or the other appearance becoming predominant, according as the divine purpose required, but that of fire being more peculiarly identified with the glory of God. (\cf1\ul Num_16:42\cf0\ulnone .) \par \tab (1.) Now, as the Lord chose this for the visible symbol, in which he would appear as the Head and Leader of his people, when conducting them through the wilderness, there must have been, first of all, in the symbol itself, something fitted to display his character and glory. There must have been a propriety and significance in selecting this, rather than something else, as the seat in which Jehovah, or the angel of his presence, appeared, and the form in which he manifested his glory.\fs16 1\fs24 But fire, or a shining flame enveloped by a cloud, is one of the fittest and most natural. symbols of the true God, as dwelling, not simply in light, but'" in light that is inaccessible and full of glory,"-light and glory within the cloud. The fire, however, was itself not uniform in its appearance, but according to the threefold distinction of Isaiah (ch. 4:5), sometimes appeared as light, sometimes as a radiant splendor or glory, and sometimes again as flaming, or burning fire. In each of these respects it pointed to a corresponding feature in the divine character. As light, it represented God as the fountain of all truth and purity (\cf1\ul Isa_60:1\cf0\ulnone , 19; \cf1\ul 1Jn_1:5\cf0\ulnone ; \cf1\ul Rev_21:23\cf0\ulnone , 22:5). As splendor, it indicated the glory of his character, which consists in the manifestation of hi-s infinite perfections, and especially in the display of his surpassing goodness, as connected with the redemption of his people-on which account the " shewing of his glory" is explained by "making his goodness pass before Moses" (\cf1\ul Exo_33:18-19\cf0\ulnone ; comp. also \cf1\ul Isa_15:5\cf0\ulnone ). For, as nothing appears to the natural eye more brilliant than the shining brightness of fire, so nothing to the spiritual eye can be compared with these manifestations of the gracious attributes of God. And as nothing in nature is so awfully commanding and intensely powerful in consuming as the burning flame of fire so in this respect again it imaged forth the terrible power and majesty of his holiness, which makes him jealous of his own glory, and a consuming fire to the workers of iniquity. Hence \par \par \fs16\tab 1 For the essential identity of Jehovah, and the angel of his presence in connection with this symbol, comp. \cf1\ul Exo_12:21\cf0\ulnone , 14:9, 23:20. \fs24\par \par Page 79 HE MARCH THROUGH THE WILDERNESS. \par \par the cloud assumed this aspect, pre-eminently on Mount Sinai, when the Lord came down to give that fundamental revelation of his holiness, the law of the ten commandments (\cf1\ul Exo_24:17\cf0\ulnone ; \cf1\ul Deu_4:24\cf0\ulnone ; \cf1\ul Isa_33:14\cf0\ulnone -15; \cf1\ul Heb_12:29\cf0\ulnone ). Still, whatever the Lord discovered of himself in these respects to his ancient people, it was with much reserve and imperfection; they saw him, indeed, but only through a veil; and therefore the glory shone forth through a cloud of thick darkness. \par \tab It is true, this is the case to a great extent still. God even yet has his dwelling in unapproachable light; and with all the discoveries of the Gospel, he is only seen " as through a glass darkly." This feature, however, of the divine manifestations falls more into the back-ground in the Gospel; since God has now in very deed dwelt with men on the earth, and given such revelations of himself by Christ, that " he who hath seen him," may be said to " have seen the Father." It seems now, comparing the revelations of God in the New with those of the Old Testament, as if the pillar of cloud were in a measure removed, and the pillar of fire alone remained. And in each of the aspects which this fire assumed, we find the corresponding feature most fully verified in Christ. He is the light of men. The glory of the Father shines forth in him as full of grace and truth. He alone has revealed the Father, and can give the spirit of wisdom and revelation in the knowledge of Him. Therefore, he is the Word or revelation of God, and the effulgence of his glory. And while merciful and compassionate in the last degree to sinners-the very personification of love, he yet has eyes like a flame of fire, and his feet as of burning brass, and he walks amid the golden candlesticks, as he did in the camp of Israel, to bring to light the hidden works of darkness, and cause his indignation to smoke against the hypocrites.\fs16 1\fs24 \par \tab (2.) But besides being a symbol of the Lord's revealed character, the pillar of fire and cloud had certain offices to perform to the Israelites. These were for guidance and protection. It was by this that the Lord directed their course through the dreary and trackless waste, which lay between Egypt and Canaan, shewing\par \par \fs16 1. \cf1\ul Joh_1:4-5\cf0\ulnone , 11, 8:12, 9:5; \cf1\ul Mat_11:27\cf0\ulnone ; \cf1\ul Eph_1:17\cf0\ulnone ; \cf1\ul Heb_1:3\cf0\ulnone ; \cf1\ul Rev_1:14\cf0\ulnone , \fs24\par \par Page 80 THE TYPOLOGY OF SCRIPTURE.\par \par them when to set forth, in what direction to proceed, where to abide, and also affording light to their steps, when the journey was by night. For this purpose, when the course was doubtful, the ark of the covenant went foremost (\cf1\ul Num_10:33\cf0\ulnone ), but when there was no doubt regarding the direction that was to be taken, it appears rather to have occupied the centre (\cf1\ul Num_10:17\cf0\ulnone , 21), in either case alike occupying the place that was most suitable, as connected with the symbol of the Lord's presence. In addition to these important benefits, it also served as a shade from the heat of a scorching sun, and on one occasion, at least-when the Israelites were closely pursued by the Egyptians-it stood as a wall of defense between them and their enemies. \par \tab That in all this the pillar of fire and cloud performed externally and visibly the part which is now discharged by Christ toward his people in the spiritual and divine life, is too evident to require any illustration. He reveals himself to them as the Captain of Salvation, who conducts them through the wilderness of life. and brings them in safety to his Father's house. He never leaves them alone, but by his word and Spirit leads them into all the truth-assuring them of his continual nearness to comfort them in their troubles, and support them under their manifold temptations. He presents himself to their view as having gone before them in the way, and appoints them to no field of trial or conflict with evil, through which he has not already passed as their forerunner. Whatever wisdom is needed to direct, whatever grace to overcome, they are entitled to expect it from his hands; he is their shield, so that the sun shall not be permitted to smite them by day, nor the moon by night; and " when the blast of the terrible ones comes as a storm against the wall," they have in him a " refuge from the storm, and a shadow from the heat." Does it seem too much to expect so great things from him? Or does faith, struggling with the infirmities of the flesh, and the temptations of the world, find it hard at times to lay hold of the spiritual reality? It will do well in such a case to revive its fainting spirit by recurring to the visible manifestations of God in the wilderness. Let it mark there the goings of the divine Shepherd with his people; and assure itself, that as he can neither change nor deny himself and is the same yesterday, to-day, and for ever, so what he then did amid the visible realities of' sense and time, he \par \par Page 81 THE LONG SOJOURN IN THE WILDLERESS. \par \par cannot but be ready to do again in the spiritual experience of a redeemed people to the end of time. He has recorded what he did in the one case, for the express purpose of encouraging hope and confidence in regard to the other. \par \tab\par \tab The whole of what has been said regarding the sojourn in the wilderness, has reference more immediately to the comparatively brief period during which properly the Israelites should have been there. The frequent outbreakings of a rebellious spirit, and especially the dreadful revolt which arose on the return of the spies from searching the land of Canaan, so manifestly proved them to be unfit for the proper occupation of the promised land, that the Lord determined to retain them in the wilderness till the older portion-those who were above twenty years when they left Egypt -had all perished. It was some time in the second year after their departure, that this decree was passed concerning them; and the period fixed in the decree being, in round numbers, forty years, a year for every day the spies had been employed in searching the land, including, however, what had been already spent, there remained the long term of upwards of thirty-eight years, during which the promise of God was suffered to fall into abeyance. Of what passed during this dismal period scarcely anything Is recorded. The only circumstances noticed concerning it are those connected with the punishment of the Sabbath-breaker, and the rebellion of Korah and his company. How far the miraculous provision for the desert was affected by the change in question, we are not told, though we may naturally infer it to have been to some extent-to such an extent as might render it proper, if not necessary, to bring into play all the available resources naturally belonging to the region. It was a time of judgment, and the very silence of Scripture concerning it is ominous. That the Lord wished them to regard their condition as at once a sad and anomalous one, is evident from what is recorded at the close of the period in \cf1\ul Jos_5:2-9\cf0\ulnone , where we are told, that from the period of their coming under the judgment of the Lord up till that time, they had. not been circumcised; the reason of which we are plainly given to understand was, that they " had not obeyed the voice of the Lord." And now when the circumcision was renewed, and the whole company became a circumcised people, " The Lord said \par \fs16 VOL. II. \tab\tab G \fs24 \par \par Page 82 THE TYPOLOGY OF SCRIPTURE. \par \par unto Joshua, This day have I rolled away the reproach of Egypt from off you." \par \tab What is meant here by the reproach of Egypt, is not the reproach or shame of the sin they had contracted in Egypt, intimating that that impure state was now at an end, and that they had now at length entered on a comparatively pure, properly a new condition. The thing meant is the reproach which the people of Egypt were all this time casting upon them for the unhappy circumstances in which they were placed. It was that reproach which Moses so much dreaded on a former occasion, when he prayed the Lord not to pour out his indignation on the people to consume them: " For wherefore (says he) should the Egyptians say, For mischief did he bring them out to slay them in the mountains, and to consume them from the face of the earth!" (\cf1\ul Exo_32:12\cf0\ulnone .) And this reproach was again the first thought that presented itself to the mind of Moses, when, on the occasion of the return of the spies, the Lord threatened to consume the mass of the people, and raise a new seed from Moses himself: "Then the Egyptians shall hear it (for thou broughtest up this people in thy might from among them), and they will tell it to the inhabitants of this land," &c. (\cf1\ul Num_14:13-16\cf0\ulnone .) The ground and occasion of the reproach was, that the Lord had not fulfilled in their behalf the grand promise of the covenant, for the realization of which they had left Egypt with such high hopes and such great glory. So far from having obtained what was promised, they had been made to wander like forlorn outcasts through the wilds and wildernesses of Arabia, where their carcases were continually falling into a dishonored grave. The covenant, in short, was for a time suspended,-the people were lying under the ban of heaven; and it was fitting that the ordinance of circumcision, the sacrament of the covenant, should be suspended too. But now that they were again received through circumcision into the full standing and privileges of a covenant-condition, it was a proof that the judgment of God had expired-that their proper relation to him was again restored-that he was ready to carry into execution the promise on which he had caused them to hope;  and that, consequently, the ground of Egypt's reproach, as would presently be seen, was entirely rolled away.\fs16 1\fs24 \par \par \fs16 1 See Hengstenberg's Authentie, ii. p. 17. The opinion thrown out by the author of \fs24\par \par \pard\ltrpar\sl100\slmult0\cf2 Page 83 THE LONG SOJOURN IN THE WILDERNESS. \par \par \tab It would seem, as might also have naturally been expected, on the supposition of this view of the case being correct, that the celebration of what might now be called the other sacrament of the covenant, the Passover, was suspended during the same period. We read of its having been celebrated at the beginning of the second year after their departure from Egypt (Numb. ix.), but never again till the renewal of circumcision on the borders of Canaan (\cf1\ul Jos_5:10\cf2\ulnone ). The same cause which brought a suspension of the one ordinance, of necessity implied a virtual prohibition to celebrate the other. The more so, indeed, as it was the children who were more directly concer!ned in the ceasing of circumcision, while the non-celebration of the passover directly touched the parents themselves. Even in regard to the ordinance of circumcision, the parents could not but conclude, that as it had been suspended from being the peculiar sign of the covenant, their circumcision had become in a manner uncircumcision. On their account, the flow of the divine goodness toward the congregation had meanwhile received a check as to its outward manifestation; and even what was promised and in reserve for their children, must for the present lie over till the revival of a better spirit opened the way for the possession of a more privileged condition. \par \tab But the question will naturally occur, Did the whole of that generation, which came out of Egypt as full-grown men, actually perish without an interest in the mercy of God? Did they really live and die under the solemn ban of heaven, aliens from his true commonwealth, and strangers to his covenant of promise? Was not Aaron, was not Moses" himself one of those, who bore in this respect the punishment of iniquity, and died while the church was without its sacraments? Yes; and we may hence, with the utmost certainty conclude, that there was mercy mingled with the judgment. The Lord did not cease to be the gracious God, \par \par \fs16\tab the art. Circumcision in the Bib. Cyclopedia: " Knowing that the Egyptians were circumcised, it no longer remains doubtful how the reproach of Egypt, in \cf1\ul Jos_5:9\cf2\ulnone , should be interpreted," will require no special refutation after what has been stated. There were far more solid grounds in the case for taking up a reproach, than the simple want of circumcision; and, besides, it is not certain that the Egyptians were accustomed to reproach those who were uncircumcised. It is even somewhat doubtful, if any but the priests were regularly circumcised, at least counted it an honour or distinctive mark to be so. \fs24\par \pard\ltrpar\cf0\par Page 84 THE TYPOLOGY OF SCRIPTURE. \par \par long#-suffering, and plenteous in goodness to those who truly sought him. Only they had then to seek him under peculiar disadvantages, and in the absence of signs and tokens of his favour granted in all ordinary circumstances. His grace was still there, as it is in every judgment he executes on his professing people in this world; but it was grace in a disguise-grace as dropping from an overhanging cloud, rather than as shining forth from a clear and serene sky. Hence, while the two greatest ordinances of the church were suspended, others were still left to encourage -their hope in the Lord's mercy: there was the pillar of fire and cloudy the tabernacle of testimony, the altar of sacrifice, not to mention others of inferior note. So that, to use the words of Calvin, who had a far better discernment of the anomalous state of things which then existed than the great majority of commentators since: "In one part only -were the people excommunicated; there still were means of support to bear them up, that (the trul$y penitent) might not sink into despair. As if a father should lift up his hand to drive from him a disobedient son, and yet with the other should hold him back at once terrifying him with frowns and chastisements, yet still unwilling that he should go into exile." \par \tab The feelings to which this very peculiar state of Israel gave rise are beautifully expressed in the 90th Psalm-whether actually written by Moses or not-which breathes throughout the mournful language of a people suffering under the judgment of God, and yet exercising hope in his mercy. We need have no doubt, therefore, that subjects of grace died in the wilderness, just as afterwards, when the covenant with most of its ordinances was again suspended, subjects of grace, even pre-eminent grace, -were carried to Babylon and died there. Yet there is much reason to fear, in regard to the Israelites in the wilderness, that the number of such was comparatively small, both on account of the nature of the judgment itself; and also from the te%stimonies of the prophets (especially Ez. xx. and \cf1\ul Amo_5:25-26\cf0\ulnone ), concerning the extent to which the leaven of Egypt still wrought in the midst of them. This remarkable portion of God's dealings is well fitted to impress upon us the following truths, important for every age of the church. 1. The tendency of sin to root itself in the soul: when it once fairly obtains a footing there, it will resist all that is wonderful in mercy, and terrible in judgment. For what astonishing \par \par Page 85 THE LONG SOJOURN IN THE WILDERNESS. \par \par sights had not those men witnessed! what awful displays of God's justice! what glorious exhibitions of his goodness! Yet in the case of most of them, all proved to be in vain. 2. The honour God puts upon his ordinances, especially the sacraments of his covenant. These are for the true children of the covenant; and it is in his sight a proper thing that they should be hindered from access to them, who do not appear to possess the character of children. 3. The inseparable connection between the promise of God's covenant and the holiness of his people. The inheritance cannot be entered into and possessed but by a believing, spiritual, and holy seed. God must have such a people, and till he could get them he would let his inheritance lie waste; for such only could serve the ends and purposes which their settlement in the inheritance was intended to accomplish. And on that account, God is waiting so long now, before he brings in the everlasting inheritance of life and glory. It is for those only of clean hands and a pure heart; and till the destined number of such is prepared and ready, it must be known only as an "c inheritance reserved in heaven." 4. Finally, what a fearful guilt attaches to a backsliding and corrupt church! It stays the fountain of God's mercy-it brings reproach on his name and cause, and compels him, in a manner, to visit evil upon those whom he would rather b-how much rather!-enlarge and bless. \par \par \par \cf3\fs23\par } 'N THE STRICTEST SENSE, TERMED THE LAW, VIZ. \par THE DECALOGUE-ITS PERFECTION AND COMPLETENESS BOTH AS TO THE \par ORDER AND SUBSTANCE OF ITS PRECEPTS. \par \pard\ltrpar\sl100\slmult0\par \tab THE historical transactions connected with the redemption of Israel from the land of Egypt, were not immediately succeeded by the introduction of that complicated form of symbolical worship, which peculiarly distinguishes the dispensation of Moses. There was an intermediate space occupied by revelations, which were in themselves of the greatest moment, and which also stood in a relation of closest intimacy with the symbolical religion that followed. The period we refer to is that to which belongs the giving of the law. And it is impossible to understand aright the nature of the tabernacle and its worship, or the purposes they were designed to accomplish, without first obtaining a clear insight into the prior revelation of law, and the place it was intended to hold in the dispensation brought in by Moses. What pr(ecisely formed this revelation of law, and what was the nature of its requirements? This must be our first subject of inquiry; and by a careful investigation of the points connected with it, we hope to avoid some prolific sources of confusion and \par \par \pard\ltrpar\cf0 Page 87 THE DECALOGUE. \par \par error, and prepare the way for a correct understanding of the dispensation as a whole, and the proper adjustment of its several parts. \par \par \tab I. There can be no doubt that the word law is used both in the Old and the New Testament Scriptures with some latitude, and that what is meant by " the law" in one place, is sometimes considerably different from what is meant by it in another. It is used to designate indifferently precepts and appointed observances of any kind, as well as the books in which they are enjoined. This only implies, however, that the things commanded by Moses had so much in common that they might be all comprehended in one general term. It does not prevent that the law of) the ten commandments may have been properly and distinctively the law to Israel, and on that account might have a peculiar and preeminent place assigned it in the dispensation. We are convinced that such in reality was the case, and present the following considerations in support of it. \par \tab 1. The very manner in which these commandments were delivered is sufficient to vindicate for them a place peculiarly their own. For these alone, of all the precepts which form the Mosaic code, were spoken immediately by the voice of God; while the rest were privately communicated to Moses, and by him delivered to the people. Nor were they simply proclaimed by God himself in the hearing of all the people, but that amidst demonstrations of divine majesty, such as were never witnessed on any other occasion. So awfully grand and magnificent was the scene, and so overwhelming the impression produced by it, that the people, we are told, could not endure the sight, and Moses himself exceedingly feared and quaked. That* this unparalleled display of the infinite majesty and greatness of Jehovah should have been made to accompany the deliverance of only these ten commandments, seems to have been intended to invest them with a very peculiar character and bearing. \par \tab 2. The same also may be inferred from their number-ten, the symbol of completeness. It indicates that they formed by themselves an entire whole, made up of the necessary, and no more than the necessary, complement of parts. A good deal of what, if not altogether fanciful, is at least incapable of any solid proof, \par \par Page 88 THE TYPOLOGY OF SCRIPTURE. \par \par has recently been propounded, especially by Bahr and Hengstenberg, regarding the symbolical import of numbers. But there are certain points which may be considered to have been thoroughly established respecting them; and none more so than the symbolical import of ten, as indicating completeness. The ascribing of such an import to this number appears to have been of very ancient origin;+ for traces are to be found of it in the earliest and most distant nations; and even Spencer, who never admits a symbol where he can possibly avoid it, is constrained to allow a symbolical import here.\fs16 1\fs24 " The ten'," to use the words of Bahr,\fs16 2\fs24 " by virtue of the general laws of thought shuts up the series of primary numbers, and comprehends all in itself. Now, since the whole numeral system consists of so many decades (tens), and the first decade is the type of this endlessly repeating series, the nature of number in general is in this last fully developed, and the entire course comprised in its idea. Hence the first decade, and of course also the number ten is the representative of the whole numeral system. And as number is employed to symbolize being in general, ten must denote the complete perfect being, that is, a number of particulars necessarily connected together, and combined into one whole. So that ten is the natural symbol of perfection and completeness itself-a definite w,hole, to which nothing is wanting." It is on account of this symbolical import of the number ten, that the plagues of Egypt were precisely of that number-forming as such a complete round of judgments; and it was for the same reason that the transgressions of the people in the wilderness were allowed *to proceed till the same number had been reached-when they had " sinned ten times," they had filled up the measure of their iniquities (\cf2\ul Num_14:22\cf0\ulnone ). Hence also the consecration of the tenths or tithes, which had grown into an established usage so early as the days of Abraham (\cf2\ul Gen_14:20\cf0\ulnone ). The whole increase was represented by ten, and\par \par \fs16 1 De Leg. Heb. iii. Lightfoot, For. Heb. in \cf2\ul Mat_25:1\cf0\ulnone :Numero denario gavisa plurimum est gens Judaica et in sacris et in civilibus. But see the proof fully given in Bahr, Symb. i. p. 175 ss. Among other ancient authorities he produces the following: Etymol. Mgn. [GK] Cyrill. in Hos. iii.: [GK] Herm. Tris-meg. Poemand. 13: [GK]\par 2 Symbolik, i. p. 175. \fs24 \par \par Page 89 THE DECALOGUE. \par \par one of these was set apart to the Lord in token of all being derived from him and held of him, So this revelation of law from Sinai, which was to serve for all coming ages as the grand expression of God's holiness, and the summation of man's duty, was comprised in the number ten, to indicate its perfection as one complete and comprehensive whole " the all that a divinely called people, as well as a single individual, should and should not do in reference to God and their neighbour."\fs16 1\fs24 \tab 3. It perfectly accords with this view of' the ten commandments, and is a farther confirmation of it, that they were written by the finger of God on two tables of stone-written on both sides, so as to cover the entire surface, and not leave room for future additions, as if what was already given might admit of improvements; and written on durable tables of stone, while the rest of the law was written only .on parchment or paper. It was for no lack of writing materials, as Hengstenberg has fully shewn,\fs16 2\fs24 that in this and other cases the engraving of letters upon stones was used in that remote period; for materials in great abundance existed in Egypt and its neighborhood, and are known to have been used from the earliest times, in the papyrus, the byssus-manufacture, and the skins of beasts. " The stone," he justly remarks, " points to the perpetuity which belongs to the law, as an expression of the divine will, originating in the divine nature. It was an image of the truth uttered by our Lord,' Verily, verily, I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from. the law till all be fulfilled."' \par \tab 4. Then, these ten words, as they are called, had the singular honour conferred on them of being properly the terms of the covenant formed at Sinai. Thus Moses, when rehearsing what had taken place, says, Deut. 4:13, " And he declared to you his covenant, /which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone." Again in ch. 9:9, 11, he calls these tables of stone " the tables of the \par \fs16\par 1 Sack's Apologetik, p. 180. As further examples of the Scriptural import of ten, we might have mentioned the ten men in Zechariah laying hold of the skirt of a Jew, ch. 8:23, the parable of the ten virgins, and the ten horns or kingdoms in Revelation. \par 2 Authentie, i. p. 481 ss. So Buddeus, Hist. Eccl. 1. p. 606: Argumento vero id etiam erat, perennem istam legem esse atque perpetuam, &c., and Calvinistic divines generally. \fs24\par \par Page 90 THE TYPOLOGY OF SCRIPTURE\par \par covenant." So also in \cf2\ul Exo_34:28\cf0\ulnone , " the words written upon the tables, the ten commandments," are expressly called (the words of the covenant." It is true, some other commands are recorded in the preceding context; and in the verse immediately preceding the Lord said to Moses, that " after the tenor of (at the0 mouth of; according to) these words he had made a covenant with Israel." It is true, also, that at the formal ratification of the covenant, Ex. xxiv., we read of the book of the covenant, which comprehended not only the ten commandments, but also the precepts contained in ch. xxi.-xxiii.; for it is clear that this book comprised all that the Lord had. then said either directly or by the instrumentality of Moses, and to which the people answered, "we will do it." But it is carefully to be observed, that a marked distinction is still put between the ten commandments and the other precepts; for the former are called emphatically " the words of the Lord," while the additional words given through Moses are called "the judgments" (v. 3). They are, indeed, peculiarly rights or judgments, having respect for the most part to what should be done from one man to another, and what, in the event of violations of the law being committed, ought to be enforced judicially with the view of rectifying or checking the evil.1 Their chief object was to secure through the instrumentality of the magistrate, that if the proper love should fail to influence the hearts and lives of the people, still the right should be maintained. Yet while these form the great body of the additional words communicated to Moses and written in the book of the covenant, the symbolical institutions had also a certain place assigned them; for both in ch. xxiii., and again in ch. xxiv., the three yearly feasts and one or two other points of this description are noticed. But still these directions and judgments formed no proper addition to the matter of the ten commandments, considered as God's revelation of law to his people. The terms of the covenant still properly stood, as we are expressly and repeatedly told, in the ten commandments; and what, besides, was added before the ratification of the covenant, cannot justly be regarded as having had any other object in view, in so far as they partook of the nature of laws, than as subsidiary directions and 2restraints to aid in protecting the covenant, and securing its better observance. The feast-laws, in particular, so far from forming any proper addition \par \par Page 91 THE DECALOGUE. \par \par to the terms of the covenant, had respect primarily to the people's profession of adherence to it, and gave directions concerning the sacramental observances of the Jewish church. \par \tab 5. What has been said in regard. to the ten commandments, as alone properly constituting the terms of the covenant, is fully established, and the singular importance of these commandments further manifested, by the place afterwards assigned them in the tabernacle. The most sacred portion of this, that which formed the very heart and centre of all the services connected with it, was the ark of the covenant. It was the peculiar symbol of the Lord's covenant presence and faithfulness, and immediately above it was the throne on which he sat as king in Jeshurun. But that ark was made on purpose to contain the two tables of th3e law, and was called "the ark of the covenant," simply because it contained " the tables of the covenant." The book of the law was afterwards placed by Moses at the side of the ark (\cf2\ul Deu_31:26\cf0\ulnone ), that it might serve as a check upon the Levites, who were the proper guardians and keepers of the book; it was a wise precaution lest they should prove unfaithful to their charge. The tables on which the ten commandments were written, alone kept possession of the ark, and were thus plainly recognized as containing in themselves the sum and substance of what was strictly held to be required by the covenant in righteousness. \par \tab 6. Finally, our Lord and his apostles always point to the revelation of law engraven upon these stones as holding a pre-eminent place, and, indeed, as comprising all that in the strict and proper sense was to be esteemed as law. The Scribes and Pharisees of that age had completely inverted the order of things. Their carnality and self-righteousness had led them to 4exalt the precepts respecting ceremonial observances to the highest place, and to throw the duties inculcated in the ten commandments comparatively into the back ground-thus treating the mere appendages of the covenant as of more account than its very ground and basis. Hence, when seeking to expose the insufficient and hollow nature of "the righteousness of the Scribes and Pharisees," our Lord made his appeal to the testimony engraved on the two tables, and most commonly, indeed, though not exclusively, to the precepts of the second table, because he had to do more especially with hypocrites, whose defects and shortcomings might most readily be ex \par \par Page 92 THE TYPOLOGY OF SCRIPTURE. \par \par posed by a reference to the duties of the second table, (\cf2\ul Mat_19:16\cf0\ulnone ; \cf2\ul Luk_10:25\cf0\ulnone , 18:18, &c.) In such cases, as Calvin justly remarks, Christ speaks of those works by which a man ought to approve himself as just. The obedience of the first table consisted almost enti5rely either in the internal affection of the heart, or in ceremonies. The affection of the heart was not visible, and hypocrites were diligent in the observance of ceremonies; but the works of charity were of such a nature as to be a solid attestation of righteousness."\fs16 1\fs24 For the same reason, Christ's Sermon on the 3Mount, which was chiefly intended to be an exposition of the real nature and far-reaching import of the ten commandments, bears most respect to those commandments which belonged to the second table, and which had suffered most from the corruption of the times. But the prophets of the Old Testament had done precisely the same thing in reproving the ungodliness prevalent in their day. They were continually striving to recall men from the mere outward observances which the most worthless hypocrites could perform, to the sincere piety toward God, and deeds of substantial kindness toward man, required by the law of the two tables; so that the prophets, as well as the law, were truly said6 to hang upon one and the same commandment of love.\fs16 2\fs24 In like manner, the Apostle Paul, after Christ, as the prophets before, when discoursing in regard to the law, what it was or was not, what it could or could not do, always has in view pre-eminently the law of the two tables. Without an exception his examples are taken from the very words of these, or what they clearly prohibited and required, (\cf2\ul Rom_2:17-23\cf0\ulnone , 3:10-18, 7:7, 13:9, 10; \cf2\ul 1Ti_1:7-10\cf0\ulnone .) This, of course, does not exactly apply to the argument maintained in the epistles to the Galatians and Colossians, where the error met and opposed consisted in an undue exaltation of the ceremonial institutions by themselves, as if the observance of these by the Christian Church were essential to salvation. In this case he could not possibly avoid referring chiefly \par \par \fs16 1 Inst. B. ii. c. 8, ~ 52. \par 2 See especially Ps. xv. xxiv., which describe the righteousness required under the covenant, by o7bedience to the ten commandments, and more particularly to those of the second table-specially indited, no doubt, to meet the tendency which the more attractive and orderly celebration then introduced into God's service was fitted to awaken; see also \cf2\ul Psa_40:1\cf0\ulnone . li.; Isa. i., lvii., &c., Micah, vi. \fs24\par \par Page 93 THE DECALOGUE.\par \par to precepts of a ceremonial nature, and discussing them with respect to the light in which they were improperly viewed by certain parties in the apostolic church. But when the question was, what the law in its strict and proper sense really required, and what were the ends it was fitted to serve, he never fails to manifest his concurrence with the other inspired writers in taking the ten words as the law and the testimony, by which everything was to be judged and determined. \par \tab We should despair of proving any thing respecting the Old Testament dispensation, if these considerations do not prove that the law of the ten commandments stoo8d out from all the other precepts enjoined under the ministration of Moses, and were intended to form a full and comprehensive exhibition of the righteousness of the law, in its strict and proper sense. No doubt, many of the other precepts teach substantially what these commandments did, or contain statements and regulations bearing some way upon their violation or observance. But this was not done with the view of supplying any new or additional matter of obligation; it was merely intended to explain their real import, or to give instructions how to adapt to them what might be called the jurisprudence of the state. We cannot but regard it as an unhappy circumstance, tending to perpetuate much misunderstanding and confusion regarding the legislation of Moses, that the distinction has been practically overlooked, which it so manifestly assigns to the ten commandments, and that they have so generally been regarded by the more learned theologians, as the kind of quintessence of the whole Mosaic code, as the 9few general or representative heads under which all the rest are to be ranged. Thus Calvin, while he held the ten commandments to be a perfect rule of righteousness, and gave' for the most part a correct, as well as admirable exposition of their tenor and design, yet failed to bring out distinctly their singular and prominent place in the Mosaic economy, and in his commentary reduces all the ceremonial institutions to one or other of these ten commandments. They were, therefore, regarded by him as standing to the entire legislation of Moses in the relation of primary elements or heads. And in that case, there must have been, as he partially admits there was, something shadowy in the one as well as in the other. But what was chiefly a defect of arrangement in Calvin \par \par Page 94 THE TYPOLOGY OF SCRIPTURE. \par \par and many subsequent writers, has in Bahr been elevated into a formal principle, and is laid as the foundation of his view of the whole Mosaic system. " The decalogue is representative :of the whole law; it contains religious and political, not less than moral precepts. The first command is a purely religious one; as is also the fourth, which belongs to the ceremonial law; and, indeed, generally by reason of the theocratical constitution, all civil commands were at the same time religious and moral ones, and inversely; so that the old division into moral, ceremonial, and political, or judicial, appears quite untenable."\fs16 1\fs24 On this point he even quotes Spencer with approbation, who considered all the different classes of precepts to be exhibited in the decalogue as on a small tablet, or in a brief compend. The majority of continental divines, evangelical as well as rationalistic, and as well in present as in former times, substantially espouse the same view. The mischievous consequences involved in it will appear in the course of our remarks upon some parts of the decalogue itself, and also afterwards when unfolding the relation of the decalogue to the ceremonial institutions. I;t is such an error as confounds the means of salvation with the great principles of religious and moral obligation, and leaves, if followed out, no solid basis for the doctrine of a vicarious atonement to rest on. With perfect consistence, Bahr constructs his system without the help of such an atonement. \par \par \tab II. We proceed now to consider the excellence of this law of the ten commandments, and to shew by an examination of its \par \par \fs16 1 Symbolik, I. p. 384. He elsewhere, p. 181, seeks to justify this view from the number ten, in which the law was contained; and which number he considers to have been employed in the promulgation of this law, because " it was the fundamental law of Israel, in a religious and political respect, the representative of the whole Israelitish constitution." We hold this to be a most arbitrary interpretation, having nothing to justify it in the law itself, and disproved by the several considerations adduced above, for the peculiar position of the decalogue. Wents, we know those could have no less reason to be so, to whom they were first delivered. For the land of Egypt, out of which they had recently escaped, was as remarkable for the grossness of its superstition as for the superiority of its learning and civilization. As far back as our information respecting it carries us, at a period certainly more remote than that in which Israel sojourned within its borders, the Egyptians appear to have been immersed in the deepest mire of idolatry and its kindred abominations; and on them, in an especial sense, was chargeable the guilt and folly of " having changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things." Not satisfied even with this wide range of image-worship, they multiplied to them-\par \par \fs16 1 Essays on the Estab. of an Episcopal Church in India, p. 61 \fs24\par \par Page 96 The TYPOLOGY OF SCRIPTURE.\par \par selves idols of monstrous forms, such as to th?eir vain imaginations seemed fit symbols, through which to contemplate and adore the objects of their worship. And the kind of worship they paid their idol-gods, it is now ascertained, was connected with the foulest pollutions and most vicious excesses. There are not wanting indications of this in Herodotus, and several allusions are also made to it in the Books of Moses. But one of the most profound inquirers into the religion of the ancients, has recently shewn, on evidence the most complete, that the worship of ancient Egypt was essentially of a Bacchanalian character, full of lust and revelry; that its most frequented rites were accompanied with scenes of wantonness and impure indulgence; and that it sometimes gave rise to enormities not fit to be mentioned.\fs16 1\fs24 \par \tab Such was the atmosphere in which the Israelites had lived during their abode in Egypt; and it was when fresh from such a region, that the law of the ten commandments was proclaimed in their hearing, and laid as the foundati@on of their entire polity,a law which unfolds the clearest views of God's character and service-which denounces every form and species of idolatry as inconsistent with the spirituality of the divine nature-which enjoins the purest worship and the highest morality, and in its very form is a model of perfection and completeness. Wisdom of this kind Moses could least of all have learned from the Egyptians; nor could it have been his, unless it had descended to him from above.\fs16 2\fs24 \par \tab 1. Let us look first to the perfection manifested in the beautiful order and arrangement of these commandments. They were written on two tables, and fall into two grand divisions corresponding to these-the first comprehending our duty to God, and the second our duty to man. This is admitted on all hands, though there is some diversity of opinion where the one terminates and \par \par \fs16 1 Creuzer, Symbolik, i. p. 448, ss.; comp. also. Hengstenberg, Authentie, i. p. 118, ss.; Egypt and Books of Moses, p. 203,A ss. \par 2 It is one of the few correct things which Tacitus states concerning the religion of the Jews, that they counted it profanity to make images in the likeness of man, and that they worshiped only one supreme, eternal, unchangeable, and everlasting God (Hist. v. 5). It would be difficult, however, to throw together a larger amount of ignorance and error in the same space, than is expressed in this and the preceding chapter, by Tacitus, respecting the religious customs and rites of the Jews. \fs24\par \par Page 97 THE DECALOGUE. \par \par the other begins. Discarding the view adopted by the Roman Catholic, and generally also by Lutheran writers, which, by arbitrarily throwing the two first commandments into one, and splitting the last into two, places only three in the first table and seven in the last; the division most commonly adopted by Protestant divines, is that of four in the first and six in the second table. Yet this division does not appear to accord with the significance manifestlBy attached to the number ten, in which the whole are comprised, and which, in the case of a division into two great parts, we might naturally have expected to fall into two fives two equal, incomplete halves. This also is what Josephus testifies to have been done, for he affirms that there were " five commandments upon each table, and two and a half upon each side of them."\fs16 1\fs24 We are certainly not disposed to regard his testimony as by any means conclusive; but it is so far entitled to weight, as it no doubt expresses the current opinion or general tradition of his countrymen. And a more careful consideration of the nature of the fifth commandment will be found to vindicate its title to a place in the first rather than in the second table. For if the sum of the second table be, " Love thy neighbor as thyself," as is clearly implied in both the Old and the New Testament Scriptures (\cf2\ul Lev_19:18\cf0\ulnone ; \cf2\ul Mat_22:39\cf0\ulnone ), the command to honour parents can scarcely with proprCiety be included in it, as they do not stand on a footing of equality, in the relation of "a neighbor," strictly so called. They are rather, according to the scriptural view, to be regarded as representatives of God, to whom he delegates a portion of his authority, and for whom he consequently exacts a portion of the honour due to himself. Hence the apostle Paul directs, that children should be taught "To shew piety at home, and to requite their parents," thus making filial reverence and dutiful regard to parents of the essence of religion. " The fifth commandment," says Baumgarten, excellently, "' enjoins the honoring of parents; but Jehovah alone is entitled to honour, and a man as such has no honour before others as such. If, however, the word here is of an obligation to give honour to men, this is what they could only have from God. Parents are therefore regarded as those whom God appoints to receive honour from their \par \fs16\par 1 Ant. B. III. c. 6, ~ 5. \par \par VOL II. \tab\tab H \par \fDs24\par Page 98 THE TYPOLOGY OF SCRIPTURE.\par \par children. Nor is there any difficulty in understanding how it should be so; for the creative power of God, on which all life depends, is communicated to the children through their parents; so that God, as the creator of life, appears to the children primarily in the parents, as the earthly divinities (\i the diis terrestribus\i0 ), to use the language of Grotius. We can thus readily explain why the command to honour parents has been assigned to the first half of the ten words, which expressly refers to Jehovah, as we also find in each one of those five first words the designation, The Lord thy God.' But since the relation between parents and children is the basis of all the divinely constituted relations of human society, which involve stations of superiority and inferiority, as the names also of father and mother have been made to stretch over the whole natural circle (\cf2\ul Gen_45:8\cf0\ulnone ; \cf2\ul Jdg_5:7\cf0\ulnone ), it is certainly in theE spirit of the law to explain this command, with Luther, in reference to the sphere of the civil life. Now, to this command, as Paul specially notices, \cf2\ul Eph_6:2\cf0\ulnone , is attached a promise, as being properly the first, and so the only one among the ten, that has a promise connected with it. For the promise at the second is only to be regarded as an appendage to the threatening which precedes, and stands in immediate connection with the prohibition. But that the command is here first coupled with a determinate promise, arises from the circumstance, that in this word the honoring of God is first brought out into the circle of the natural life, to which the Old Testament with its promises everywhere primarily refers."\fs16 1\fs24 \par \par \fs16 1 Commentar, ii. pp. 12, 13. This last thought, which the learned author goes on to amplify, scarcely touches the exact bearing, we think, of the promise. It has respect rather to continuance in the land than to the possession of life-" that thy daysF may be long upon the land"-that thou mayest continue long in the enjoyment of what God promised to thy fathers. It is the great objective blessing of the covenant-the inheritance, which is appended by way of promise to this fifth commandment; and appended to it, we conceive, on this account especially, because it is with the authority of God as delegated to these earthly heads, that we come first and most directly into contact; and in them also it is associated with so much that is fitted to win and captivate the heart, that here peculiarly it may be said, " If we do not love (so as to obey) those whom we have seen, how can we love God, whom we have not seen?" The Lord hung the people's whole interest in the inheritance on the due fulfillment of the duties growing out of the parental relation, in the confidence that if these were neglected, nothing connected with his glory would be rightly attended to. According to this view, " a promise of long life and prosperity" hardly comes up to the full import of Gthe encouragement either for \fs24\par \par Page 99 THE DECALOGUE. \par \par \tab These considerations are amply sufficient to remove Calvin's objection to this view, as " confounding the distinction between piety and charity."\fs16 1\fs24 And it might be farther confirmed by pointing to the close connection established in other parts of the books of Moses, between God and the constituted authorities in the land, as if the one were in a sense identical with the other. Thus, in \cf2\ul Deu_19:17\cf0\ulnone , we find it ordained, that the men at strife with each other should " stand before the Lord, before the priests and the judges;" and in \cf2\ul Exo_21:6\cf0\ulnone , the master of a servant is directed, in certain circumstances, to " bring him unto the judges," as it is in our version, but literally, unto God-the authority of the judges being regarded as that of God. So, again, in \cf2\ul Exo_22:8\cf0\ulnone ; and in 5:28, it is said, " Thou shalt not revile God (not gods as in our version), nor cHurse the ruler of thy people"-where the visible representative of God is coupled with God himself, and the offense committed against the one is held to be a dishonor done to the other. It is precisely in the same way, that the honoring of parents is placed among the things due to God himself. And by this arrangement we discover a beautiful order and gradation in the successive commands of the first table: Give God the honour and glory due to him, 1. In regard to his being, as the one living God; 2. to his worship; 3. to his name, or the outward manifestations he gives of himself; 4. to his day of rest; 5. to his representatives. Nor is it unworthy of notice to mark the gradual merging of the duties of the one table into those of the other observable first, in the fourth commandment, which bears an especial respect to the condition of servants, and demands their release from ordinary labor every seventh day-but again, and more especially in the fifth, which has respect to men-to men, indeed, as God's repreIsentatives, and, as such, clothed with a portion of that authority which properly belongs only to him-but still in such a sense to men, that the transition appears most natural and easy, from such honour paid to God in them, to the kind and upright behaviour due from one man to another, in the ordinary intercourse of life. \par \fs16\par Old or New Testament times.-The division of the two tables into two fives, has also been espoused by HIengstenberg, Authentie, II. p. 605, and others on the continent. \par \par 1 Inst. B, II. c, viii. ~ 12. \fs24\par \par Page 100 THE TYPOLOGY OF SCRIPTURE. \par \par \tab The wisdom manifested, however, in the order and arrangement of the decalogue, not only appears in the contents of the two tables, but also in the relative position of these tables themselves the first comprising the duties we owe to God, and the second those we owe to men. The forms and manifestations of love to God occupy the first rank of duties, and then, in a secondary place, but still inJ very close connection with the other, those expressive of love to man. Here, as well as in the Gospel, religion was made the foundation and root of morality. We must first stand, it was in a manner declared, in a becoming relation to God, and be rightly affectioned toward him, otherwise it will be vain to expect that we shall act our part aright toward our fellow-creatures. If our hearts have not come into fellowship and harmony with the great Head of the family, it is impossible, in the nature of things, that we should feel and act as brethren toward its members. And the principle of loving obedience to him must ever be, as Augustine has well expressed it, as in a sense the parent and guardian of all the virtues."\fs16 1\fs24 \par \tab There may, no doubt, be some measure of love and kindness between man and man, where there is no love, but only deep and rooted enmity toward God. Were it not so, society in irreligious countries would fall to pieces. But in such cases, there can be no love of the rightK kind no love to men as the offspring of the Creator, made in his image; nor can it exist in the proper degree, but must, in many respects, be partial, defective, and erring in its manifestations. It was, therefore, in consistence with the highest wisdom, that the things which belong to God should in this grand summary of duty be exalted to the first place; and in farther demonstration of their pre-eminent rank and importance, it is to the commands of this table, and to these alone, that there are attached special reasons for God's exacting and man's giving the obedience required. The five commands of the second table are all of them simple and brief enunciations of the will of God as to the path of duty. \par \tab 2. It is of more importance, however, to have a correct view of the perfection of the decalogue as to the summary of duty contained in it. Does it really prove itself, on examination, to be \par \par \fs16 1 De Civ. Dei, L. xiv. c. 11. Miater quodaimiodo est omnium custosque virtuturm, \fs2L4\par \par Page 101 THE DECALOGUE. \par \par a full and comprehensive statement of all obligation of duty toward God and man? and that with respect to the heart, as well as the outward walk and conduct? \tab An extremely low estimate, in this respect, is formed of the ten commandments by Spencer and his school, as well as of the other portions of the law of Moses. Spencer himself smiles at the idea of all religious and moral obligation being contained here in its fundamental principles, and affirms that such an extent of meaning can be brought out of it only by forcing on its words an import quite foreign to their proper sense. He can find nothing more in it than a few plain and disconnected precepts, aimed at the prohibition of idolatry and its natural effects.\fs16 1\fs24 "' In the Mosaic covenant," says one, who here trod in the footsteps of Spencer, "s God appeared chiefly as a temporal prince, and therefore gave laws intended rather to direct the outward conduct than to regulate the actings of tMhe heart. A temporal monarch claims from his subjects only outward honour and obedience. God, therefore, acting in the Sinai covenant as king of the Jews, demanded from then no more."\fs16 2\fs24 What! the living and eternal God stoop to form such a mock-covenant as this, and resort to such a wretched expedient to uphold his honour and authority! Was it for him to descend from heaven and invest himself with the most imposing emblems of divine power and glory, that he might proclaim the terms of a covenant, the only aim of which was to draw around him a set of formal attendants and croueling hypocrites-men of show and parade-the mere ghosts and shadows of obedient children! It is the worst part of an earthly monarch's lot to be so often surrounded with creatures of this description; but to suppose that the living God, who from the spirituality of his nature must ever look mainly on the heart, and so far from seeking, must positively abhor any profession of obedience, which does not flow from the wellsprinNg of a loving heart-to suppose that he should have actually entered into a covenant of blood to secure such a worthless display, betrays an astonishing misapprehension of the character of God, and the most shallow and unsatisfactory \par \par \fs16 1 De Legibhus Heb. L. I. c. 2.\par 2. Theol. Dissertations by Dr John Erskine, p. 5, 37. \par \fs24\par Page 102 THE TYPOLOGY OF SCRIPTURE.\par \par view of the whole transactions connected with the revelation of' Moses.\fs16 1\fs24 \par \tab Indeed, if no more had been required by God in his law than what these divines imagine, the commendations bestowed on it, and the injunctions given to study and weigh its precepts, as a master-piece of divine wisdom, could only be regarded as extravagant and bombastical. What, on such a supposition, could we make of the command laid upon Joshua to meditate in it day and night (\cf2\ul Jos_1:8\cf0\ulnone ), or of the celebration of its matchless excellence and worth by the Psalmist, as better than thousands of golOd and silver (\cf2\ul Psa_119:72\cf0\ulnone ), or of his prayer, that his eyes might be opened to behold the wondrous things contained in it? (\cf2\ul Psa_119:18\cf0\ulnone ). Such -things clearly imply a great depth of meaning, and a vast breadth of requirement in the law of Moses, and pre-eminently in that part of it which formed the very heart and centre of the whole-the decalogue. Nor would the low and shallow\par \par \fs16 1 It is strange that this notion so unworthy of God, and so obviously inconsistent with the nature of the law itself, and the recorded facts of Israelitish history, still holds its ground among us. The shades of Spencer and Warburton still rest even upon many minds of vigorous thought. The covenant of law is with the utmost confidence, and with the tone of one who had made a sort of discovery in the matter, represented by Mr Johnstone in his Israel after the Flesh., as a simply national covenant, having no other object than to maintain the national recognition of God, and no resPpect whatever to individuals (ch. i.) Even Mr. Litton, in his able work on the Church of Christ, says, "If we look back to the provisions of the law when it was fist promulgated, we find in them little or no reference to anything beyond the national worship of Jehovah, as the tutelary God of the nation " (p. 105). He allows, indeed, that' the law implicitly enjoined the spiritual service of the heart," but the actual requiring of this "was an extension of its meaning reserved for future revelations " (p. 107). Not revelations, we should say, but spiritual thought and self-application-these certainly were necessary, but no more than these were necessary, to find in the law a great deal more than what related to the outward conduct, or the national acknowledgment of Jehovah. Why, only the first commandment of the ten properly referred to such an acknowledgment. And then, if that was all they required, how could the Israelites in the wilderness have been treated as guilty of a breach of the covenant for simpQly failing to exercise faith in a particular word of God? Or, how could our Lord charge the Scribes and Pharisees of his time with being condemned by their law, while they rigidly adhered to the acknowledgment of God? Besides, the law is not now, and never was intended, to be viewed as standing by itself. It was a mere appendage to the covenant of Abraham, and the revelations therewith connected. And if these were express on any point, it was, as we have shewn in vol. 1st., on the necessity of personal faith and heart-holiness, to fulfill the calling of a son of Abraham. If the law did not require spiritual service, it must have been a retrogression, not an advance in the revelation of God's character. \fs24\par \par Page 103 THE DECALOGUE. \par \par views respecting it, on which we have animadverted, ever have been propounded, if, as Calvin suggests,\fs16 1\fs24 men properly considered the Lawgiver, by whose character that of the law must also be determined. An earthly monarch who is capable of takRing cognizance only of the outward actions, must prescribe laws which have respect simply to these. But, for a like reason, the King of heaven, who is himself a spirit, infinite, eternal, and unchangeable can never prescribe a law but such as is spiritual, and has respect peculiarly to the thoughts and affections of the heart-to the outward behaviour no farther than this may be expressive of what is felt within. And it is justly inferred by Bahr from this view of God's character even in regard to the ceremonial part of the law of Moses, that the outward observances of worship it imposed could not possibly be in themselves an end; that they must have been intended to be only an image and representation of internal and spiritual relations; and that the command not to make any likeness or graven image is of itself an incontestable proof of the symbolical character of the Mosaic religion.\fs16 2\fs24 \par \tab Perhaps nothing has tended more to prevent the right perception of the spirituality and extent of Sthe law of the ten commandments, than a mistaken view of the prevailingly negative tone of the precepts, as if they were simply to be regarded as restraints against the doing of what is formally prohibited. If this, however, were the right view of the matter, there manifestly would have been no exception to the negative form of the precepts; they would all have possessed the character merely of prohibitions. But the fourth and fifth have been made to run in the positive form, and one of these, the fourth, in both the negative and positive form, to render it manifest, that along with the prohibition of the specified sins, each precept was to be understood as requiring the corresponding duties. In truth this predominantly negative character is rather a testimony to their deep spiritual import, as opposing at every point the depravity and sinfulness of the human heart. The Israelites then, as professing believers now, admitted by sovereign grace into a covenant-relation to God, and received to an interest inT his inheritance, should have been disposed of themselves to love and serve God; they should \par \par \fs16 1. Institutes, B. II. c. 8, Pe 6. \tab 2. Symbolik, I. p. 14. \fs24\par \par Page 104 THE TYPOLOGY OF SCRIPTURE. \par \par not even have needed the strict constraint and binding obligations of law to do so. But as a solemn proof and testimony how much the reverse was the case, the law was thrown chiefly into the prohibitory form: " Thou shalt not do this or that;" as much as to say, thou art of thyself ready to do it-this is the native bent of thy inclination-but it must be restrained, and things of a contrary nature sought after and performed. \par \tab It was precisely on this account, as Hengstenberg has conclusively shewn in opposition to Bahr, that the law in general, and pre-eminently the law of the ten words, was called the testimony. This, in the language of the books of Moses, does not mean simply that they testified of God's mind and will, or constituted the revelation he was pleaUsed to give of man's duty; but a testimony containing such a revelation of his holiness, as at the same time brought to light the sins of his people-his witness against the depravity and corruption of the human heart. Hence, when the law or any part of it is spoken of as a testimony, it is usually coupled with the accessory idea of a conviction of sin-a witnessing against them for transgressions committed (\cf2\ul Deu_31:19\cf0\ulnone , 26, 27; \cf2\ul Jos_24:22\cf0\ulnone .) And hence also, as the Lord's testimony against his people's sinfulness, it was placed under the covering of the mercy-seat, and is once and again mentioned in that connection-such a symbolical covering being necessary to render it possible for the righteous Jehovah to meet on terms of peace and friendship with those against whom his law was ever uttering, in a manner, such heavy tidings in his ears (\cf2\ul Exo_25:21-22\cf0\ulnone ; 26:34; \cf2\ul Lev_16:13\cf0\ulnone .)' So that this law was of so pure and searching a nature, that Vits first effect upon the conscience was necessarily, like the work of the Spirit, " to convince of sin." And it bore the impress of this upon the very form of its precepts. \par \tab The more closely we examine these precepts themselves, the more clearly do we perceive their spiritual and comprehensive character. That they recognize love as the root of all obedience, and hatred as the root of all transgression, is plainly intimated in the description given of the doers and transgressors of the law in the second commandment; the latter being characterized as "those that hate me," and the former as S" those that love me and \par \par \fs16 Authentie, II. p.,59, 640, comp. Bahr's Symbolik, I. p. 83, ss. \fs24\par \par Page 105 THE DECALOGUE. \par \par keep my commandments." And that the love required was no shallow and superficial thing, finding its development only in a few easy, external acts, that, on the contrary, it embraced the entire field of man's spiritual agency, and bore respect alike to Whis thoughts, words, and deeds, is manifest from the following analysis of the second table, which we present in the words of another:\fs16 1 \fs24 "Thou shalt not injure thy neighbor, 1. in deed, and that (1) not in regard to his life, (2) not in regard to his dearest property, his wife, (3) not in regard to his property generally [in other words, in regard to his person, his family, or his property.] 2. In word, (' Thou shalt not bear false witness against thy neighbor.') 3. In thought, (' Thou shalt not covet.') While it may be admitted, however, that the prohibition of lust or covetousness has an internal character, it may still with some plausibility be maintained, that on this very account the preceding commands are to be taken externally that we are not in them to go beyond the word and deed-that the mere outward acts, for example, of murder and adultery, are prohibited, so that the four first precepts of the second table may be satisfied without any inward feeling of holiness, this being required Xonly in the last. There is certainly some degree of truth in this remark. That a special prohibition of sinful lust should follow the rest, shews that what had been said in reference to word and deed, primciarizy has respect to these. Still it must not be overlooked, on the other hand, that precisely through the succession of deed, word, and thought, the deed and thought are stript of their merely outward character, and referred back to their root in the mind, are marked simply as the end of a process, the commencement of which is to be sought in the heart. If this is duly considered, it will appear, that what primarily refers only to word and deed, carried at the same time an indirect reference to the emotions of the heart. Thus, the only way to fulfill the command,' Thou shalt not kill,' is to have the root extirpated from the heart, out of which murder springs. Where that is not done the command is not fully complied with, even though no outward murder is committed. For \par \par \fs16 1 HengstenbergY, Authentie, ii. p. 600. Substantially the same analysis was made by Thomas Aquinas, in a short but very clear quotation given by Hengstenberg from the Summa, i. 2. q. 100, ~ 5. \fs24 \par \par Page 106 THE TYPOLOGY OF SCRIPTURE. \par \par this must then be dependent upon circumstances which lie beyond the circle of man's proper agency." \par \tab There is no less depth and comprehensiveness in the first table, as the same learned writer has remarked, and a similar regard is had in it to thought, word, and deed, only in the reverse order, and lying somewhat less upon the surface. The fourth and fifth precepts demand the due honoring of God in deed; the third in word; and the two first, pointing to his sole Godhead and absolute spirituality, require for himself personally, and for his worship, that place in the heart to which they are entitled. Very striking in this respect is the announcement in the second commandment, of a visitation of evil upon those that h]ate God, and an extension of mercy to tZhousands that love him. As much as to say, It is the heart of love I require; and if even my worship is corrupted by the introduction of images, it is only to be accounted for by the working of hatred instead of love in the heart. So that the heart may truly be called the alpha and the omega of this wonderful revelation of law; it stands prominently forth at both ends; and, had no inspired commentary been given on the full import of the ten words, looking merely to these words themselves, we cannot but perceive that they stretch their demands over the whole range of man's active operations, and can only be fulfilled by the constant and uninterrupted exercise of love to God and man, in the various regions of the heart, the conversation; and the conduct. \par \tab We have commentaries, however, both in the Old and the New Testament Scriptures, upon the law of the Ten Commandments, and such as plainly confirm. what has been said of its perfection and completeness as a rule of duty. With manifest reference t[o the second table, and with the view of expressing in one brief sentence the essence of its meaning, Moses had said: " Thou shalt love thy neighbour as thyself" (\cf2\ul Lev_19:18\cf0\ulnone ); and in like manner regarding the first table, " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might" (\cf2\ul Deu_6:5\cf0\ulnone ). It is against all reason to suppose, that these precepts should require more than what was required in those, which formed the very groundwork and heart of the whole Mosaic legislation. And we have the express authority of our Lord for holding, that the whole law, as well as the prophets, hung upon them (\cf2\ul Mat_22:40\cf0\ulnone ). \par \par Page 107 THE Decalogue \par \par Nor only so, but, as already noticed, in the Sermon on the Mount he has himself given us an insight into the wide reach and deep spiritual meaning of the ten commandments, clearing them from the false and superficial glosses of the carnal Pharisees. That this \is the true character and design of that portion of our Lord's discourse, that it was intended to bring distinctly out the full import of the old, and not to introduce any new and higher legislation, is now generally admitted by the sounder portion at least of exegetical writers.\fs16 1\fs24 And, to mention no more, the apostle Paul, referring to the law of the ten commandments, calls it " spiritual," ( holy, just, and good,"-represents it as the grand instrument in the hands of the Spirit for convincing of sin,-and declares the only fulfillment of it to be perfect love (\cf2\ul Rom_7:7-14\cf0\ulnone ; 13:10). \par \tab In conclusion, we trust we have established the claim of the law of the ten commandments, to be regarded in the light in which it has commonly been viewed by evangelical divines of this country, as a brief but comprehensive summary of all religious and moral duty. And as a necessary consequence, the two grand rules with which they have been wont to enter on the exposition of the decalogu]e, are fully justified. These rules are, 1. That the same precept which forbids the external acts of sin, forbids likewise the inward desires and motions of sin in the heart,-as also, that the precept which commands the external acts of duty, requires at the same time the inward feelings and principles of holiness, of which the external acts should only be the fitting expression. 2. That the negative commands include in them the injunction of the contrary duties, and the positive commands the prohibition of the contrary sins, so that in each there is something required as well as forbidden.-Nor is the language too strong, if rightly understood, which has often been applied to this law, that it is a kind of transcript of God's own pure and righteous character; i. e. a faithful and exact representation of that spiritual excellence which eternally belongs to himself, and which he must eternally require \par \par \fs16 1 Tholuck, indeed, as usual on such points, holds a sort of middle opinion here in his Co^mmi. on the Sermon on the Mount, although he is substantially of the opinion expressed above, and opposed to the view of Catholic, Socinian, and Arminian writers. See, however, Baumgarten, Doc. Christi de Lege Mosaica in Oratione MIon., with whom also Hengstenberg concurs, loc. cit. \fs24\par \par Page 108 THE TYPOLOGY OF SCRIPTURE. \par \par of his accountable creatures. The idea which such language conveys is undoubtedly correct, if understood in reference to the great principles of truth and holiness embodied in the precepts, though but very imperfectly true in regard to the formal acts in which those principles were to find their prescribed manifestation. For the actual operation of the principles had of necessity to be ordered in suitable adaptation to men's condition upon earth, to which, as there belong relations, so also relative duties, not only different from anything with which God himself has properly to do, but different even from what his people shall have to discharge in a coming eternity. There such precepts as the fifth, the sixth, the seventh, or the eighth, as to the formal acts they prohibit or require, shall manifestly have lost their adaptation. And of the whole law we may affirm, that the precise form it has assumed, or the mould into which it has been cast, is such as fitly suits it only to the circumstances of the present life. But the love to God and man, which constitutes its all-pervading element, and for which the several precepts only indicate the particular ways and channels it is outwardly to take, this love man is perpetually bound in all times and circumstances to cherish in his heart, and manifest in his conduct. For the God, in whom he lives, and moves, and has his being, is love; and as the duty and perfection of the creature is to bear the image of the Creator, so to love as he loves-Himself first and supremely, and his offspring in him and for him, must ever be the bounden obligation and highest end of those whom he calls his children. \par \cf3\fs23\par }  ?Part 2.1 - Chapter Second{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [86]\par \par \par \par \par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc\fs28 CHAPTER SECOND. \fs24\par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc THE DIRECT INSTRUCTION GIVEN TO THE ISRAELITES BEFORE THE EREC-\par TION OF THE TABERNACLE, AND THE INSTITUTION OF ITS SYMBOLICAL \par SERVICES-THE LAW \par \par ______\par \par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc SECTION I. \par \par WHAT PROPERLY, AND I&ale, and enter into some examination of the objections which have been raised out of the ten commandments themselves, against the character of perfection and completeness which we have sought to establish for them. For if any doubt should remain on this point, it will most materially interfere with and mar the line of argument we mean afterwards to pursue, and the views we have to propound in connection with this revelation of law to Israel. \par \tab By a certain class of writers, we are met at the very threshold with a species of objection, which they seem to regard as perfectly conclusive against its general completeness and universal obligation. For it contains special and distinct references to the Israelites as a people. The whole is prefaced with the declaration, " I am the Lord thy God, which brought thee out of the land of Egypt," while the fifth commandment embodies in it the promise of the land of Canaan as their peculiar inheritance. And this, we are told, makes it clear as noon-day, that the bdecalogue was not given as a revelation of God's will to mankind at large, but was simply and exclusively intended for the Israelites-binding indeed, on them, so long as the peculiar polity lasted, under which they were placed, but also ceasing as an obligatory rule of conduct when that was abolished.\fs16 1\fs24 But, on this ground, the Gospel itself will \par \par \fs16 1 Bialloblotzky, de Legis Mos. abrogatione, p. 131; Archb. Whately also repeats the same objection, in his Essay on the abolition of the law, p. 186 (Second Series of Essays). The view of both these authors, which is radically the same, regarding the abolition of \par \pard\ltrpar\cf0\fs24\par Page 110 THE TYPOLOGY OF SCRIPTURE. \par \par be found scarcely less imperfect, and we might almost at every step question the fitness or obligation of its precepts in respect to men in general. For it carries throughout a reference to existing circumstances, and by much the fullest development of its principles and duties, that contained icn the Epistles, was given directly and avowedly to particular persons and churches, with the primary design of instructing them in the will of God. So that if the specialties found in the law of the two tables were sufficient to exempt men now from its obligation, or to deprive it at any time of an ecumenical value, most of the revelations of the Gospel might, for the same reason, be shorn of their virtue, and in both alike, men would be entitled to pick and choose for themselves, what they were to regard as of universal moment and perpetual obligation. \par \tab But what egregious trifling is this? The objection overlooks one of the most distinctive features, and, indeed, one of the greatest excellencies of God's revelation, which at no period was given in the form of abstract delineations of truth and duty, but has ever developed itself in immediate connection with the circumstances of individuals and the leadings of Providence. From first to last it comes forth entwined with the characters and events dof history. Not a little of it is written in the transactions themselves of past time, which are expressly declared to have been written for our learning." And it is equally true of the law and the Gospel, that the historical lines, with which they are interwoven, while serving to increase their interest and enhance their instructive value, by no means detract from their general bearing, or interfere with their binding obligation. The ground of this lies in the unchangeableness of God's character, which may be said to generalize all that is particular in his revelation, and impart a lasting efficacy to what was but occasional in its origin. Without variableness \par \par \fs16 the law under the Christian economy, we shall have occasion to notice afterwards. The affirmation of the Archbishop, at p. 191, that " the Gospel requires a morality in many respects higher and more perfect in itself than the law, and places morality on higher grounds," has already been met in the preceding section. We admit, of ceourse, that the Gospel contains far higher exhibitions of the morality enjoined in the law, than is to be found in the Old Testament, and presents far higher motives for exercising it; but that is a different thing from maintaining that this morality itself is higher or essentially more perfect. \fs24\par \par Page 111 APPARENT EXCEPTIONS. \par \par or shadow of turning in himself, he cannot have a word for one, and a different word for another. And unless the things spoken and required were so manifestly peculiar as to be applicable only to the individuals to whom they were first addressed, or from their very nature possessed a merely temporary significance, we must hold them to be the revelation of God's mind and will for all persons and all times. \par \tab That the Lord uttered this law to Israel in the character of their Redeemer, and imposed it on them as the heirs of his inheritance, made no alteration in its own inherent nature; neither contracted nor enlarged the range of its obligation; onfly established its claim on their observance, by considerations peculiarly fitted to move and influence their minds. Christ's enforcing upon his disciples the lesson of humility, by his own condescension in stooping to wash their feet, or St Paul's entreating his Gentile converts to walk worthy of their vocation, by the thought of his being, for their sakes, the prisoner of the Lord, are not materially different. The special considerations, coupled in either case alike with the precept enjoined, leave perfectly untouched the ground of the obligation or the rule of duty. Their proper and legitimate effect was only to win obedience, or, failing that, to aggravate transgression. And when the things required are such as those enjoined in the ten commandments-things growing out of the settled relations in which men stand to God and to each other, the obligation to obey is universal and permanent, whether or not there be any considerations of the kind in question tending to render obedience more imperative, or gtransgression more heinous. \tab But what if some of the considerations employed to enforce the observance of the duties enjoined, involve views of the divine character and government partial and defective, at variance with the principles of the Gospel, and repulsive even to enlightened reason? Can that really have been meant to be of standing force and efficacy as a revelation of duty, which embodies in it such elements of imperfection? Such is the form the objection takes in the hands of another large class of objectors, who think they find matter of the kind referred to in the declarations attached to the second commandment. The view there given of God as a jealous being, and of the manner in which his jealousy was to \par \par Page 112 THE TYPOLOGY OF SCRIPTURE.\par \par appear, has by some been represented as so peculiarly Jewish, by others as so flagrantly obnoxious to right principle, that they denounce the very thought of the Decalogue being considered as a perfect revelation of the mind and hwill of God. The subject has long afforded a favorite ground of railing accusation to avowed infidels and rationalist divines; and Spinoza could not think of any thing in Scripture more clearly and manifestly repugnant to reason, than that the attribute of jealousy was ascribed to God in the decalogue itself. \par \tab The treatment which this article in the decalogue has met with, is a good specimen of the shallow and superficial character of infidelity. It proceeds on the supposition, that jealousy, when ascribed to God, must carry precisely the same meaning, and be understood to indicate the same affections, as when spoken of men. Considered as a disposition in man, it is commonly indicative of something sickly and distempered. But as every affection of the human mind must, when referred to God, be understood with such limitations as the infinite disparity between the divine and human natures renders necessary, it might be no difficult matter to modify the common notion of jealousy, so far as to rendeir it perfectly compatible with the other representations given of God as perfect in holiness. But even this is scarcely necessary; for every scholar knows, that the word in the original is by no means restricted to what is distinctively meant by jealousy, and that the radical and proper idea, unless otherwise determined by the context, has respect merely to the zeal or ardor with which any one is disposed to vindicate his own rights. Applied to God, it simply presents him to our view as the one supreme Jehovah, who as such claims-cannot indeed but claim he were not the One, Eternal God, but an idol, if he did not claim the undivided love and homage of his creatures, and who, consequently, must resist with holy zeal and indignation every attempt to deprive him of what is so peculiarly his own. It is only to give vividness to this idea, by investing it with the properties of an earthly relation, that the divine affection is so often presented under the special form of jealousy. It arises, as Calvin has remajrked, from God's condescending to assume toward his people the character of a husband, in which respect he cannot bear a partner. "As he performs to us all the offices of a true and faith \par \par Page 113 GOD AS JEALOUS. \par \par ful husband, so he stipulates for love and conjugal chastity from us. Hence, when he rebukes the Jews for their apostasy, he complains that they have cast off chastity, and polluted themselves with adultery. Therefore, as the purer and chaster the husband is, the more grievously he is offended when he sees his wife inclining to a rival; so the Lord, who has betrothed us to himself in truth, declares that he burns with the hottest jealousy whenever, neglecting the purity of his holy marriage, we defile ourselves with abominable lusts; and especially when the worship of his Deity, which ought to have been most carefully kept unimpaired, is transferred to another, or adulterated with some superstition; since, in this way, we not only violate our plighted troth, but defile thke nuptial couch, by giving access to adulterers." \fs16 1\fs24 \par \tab Allowing, however, that tile notion of jealousy, when thus explained, is a righteous and necessary attribute of Jehovah, does not the objection hold, at least in regard to the particular form of its manifestation mentioned in the second commandment? If it becomes God to be jealous, yet is it not to make his jealousy interfere with his justice, when he declares his purpose to visit the iniquities of the fathers upon the children unto the third and fourth generation? So one might judge, if looking, not merely to the attacks of infidels, but to the feeble and unsatisfactory attempts which have too often been made to explain the declaration by Christian divines. Grotius, for example, resolves it simply into the absolute sovereignty of God, who has a right to do what he will with his own.\fs16 2\fs24 Warburton represents it as a temporary expedient to supply the lack of a future state of reward and punishment under the law; and in his lusual way, contends that no otherwise could the principle be vindicated, and the several scriptures referring to it harmonized.\fs16 3\fs24 Michaelis \fs16 4\fs24 , Paley \fs16 5\fs24 , and a host besides, while they also regard it as to a great extent a temporary arrangement, rest their defense of it mainly on the ground of its having to do only with temporal evils, and in no respect reaching to men's spiritual and eternal interests. It is fatal to \par \fs16\par 1 Inst. B. ii. c. 8,. 18. \tab\tab 2 De Jure Belli et Pacis, ii. p. 593. \par 3 Divine Legation, B. v. sec. 5. \tab 4 Laws of Moses. \par 5 Sermons. \par \par VOL. II\tab\tab\tab I \fs24\par \par Page 114 THE TYPOLOGY OF SCRIPTURE. \par \par all these attempts at explanation, that none of them fairly grapples with the visitation of evil threatened, as a punishment. For, viewed in this light, which is unquestionably the scriptural one, such attempts are manifestly nothing more than mere shifts and evasions of the point at issue. Whenm resolved into the sovereignty of God, it still remains to be asked, whether such an exercise of' his sovereignty is consistent with those ideas of immutable justice, which are implanted in the human breast. When viewed as a temporal expedient to supply a want, which, to say the least, might, if real, have admitted of a very simple remedy, the question still waits for solution, whether the expedient itself was in proper accordance with the righteous principles which should regulate every government, whether human or divine. And when it is affirmed, that the penalties denounced in the threatening were only temporal, the reply surely is competent, why might not God do in eternity what he does in time? Or, if the principle on which the punishment proceeds, be not in all respects justifiable, how could it be acted on by God temporarily, any more than eternally? Is it consistent with the notion of a God of infinite rectitude, that he should do on a small scale what he could not be conceived to do on a large onne? \par \tab The fundamental error in the false explanations referred to, lies in the supposition of the children, who are to suffer, being in a different state morally from that of their parents-innocent children bearing the chastisement clue to the transgressions of their wicked parents. But the words of the threatening purposely guard against such an idea, by describing the third and fourth generation, on whom the visitation of evil was to fall, as of those that hate God; just as, on the other hand, the mercy which was pledged to thousands, was promised as the dowry of those that love him. Such children alone are here concerned, who, in the language of Calvin, " imitate the impiety of their progenitors." Indeed, Augustine has substantially expressed the right principle of interpretation on the subject, though he has sometimes failed in making the proper application of it, as when he says: "'But the carnal generation also of the people of God belonging to the Old Testament, binds the sons to the sins oof their parents; but the spiritual generation, as it has changed the inheritance, so also \par \par Page 115 GOD AS JEALOUS.\par \par the threatenings of punishment, and the promises of reward."\fs16 1\fs24 And still more distinctly in his commentary on \cf2\ul Psa_109:14\cf0\ulnone , where he explains the visiting of the " iniquities of the fathers upon them that hate me," by saying, " that is, as their parents hated me; so that, just as the imitation of the good secures that even one's own sins are blotted out, so the imitation of the bad renders one obnoxious to the deserved punishment, not only of one's own sins, but also of the sins of those whose ways have been followed." In short, the Lord contemplates the existence among his professing worshipers of two entirely different kinds of generations-the one haters of God, and manifesting their hatred by depraving his worship, and pursuing courses of transgression-the other lovers of God, and manifesting their love by steadfastly adhering in all dutpiful obedience to the way of his holy commandments. To these last, though they should extend to thousands of generations, he would shew his mercy, causing it to flow on from age to age in a perennial stream of blessing. But as he is the righteous God, to whom vengeance as well as mercy belongs, the free outpouring of his beneficence upon these, could not prevent or prejudice the execution of his justice upon that other class, who were entirely of a different spirit, and merited quite opposite treatment. It is an unwelcome subject, indeed; the merciful and gracious God has no delight in anticipating the day of evil, even for his most erring and wayward children. He shrinks, as it were, from contemplating the possibility of thousands being in this condition, and will not suffer himself to make mention of more than a third or a fourth generation rendering themselves the objects of his just displeasure. But still the wholesome truth must be declared, and the seasonable warning uttered. If men were determined qto rebel against his authority, he could not leave himself without a witness, not even in regard to the first race of transgressors, that he hated their iniquities, and must take vengeance of their inventions. But if, notwithstanding, the children embraced the sinfulness of their parents, with the manifest seal of Heaven's displeasure on it, as their iniquity would be more aggravated, so its punishment should become more severe; the,descending and entailed curse would deepen as it flowed on, in\par \par \fs16 1 Contra, Julianurn Pelagianum, Lib. vi., 82.\fs24\par \par Page 116 THE TYPOLOGY OF SCRIPTURE. \par \par creasing with every increase of depravity and corruption, till the measure of iniquity being filled up, the wrath should fall on them to the uttermost.\par \tab That this is the aspect of the divine character and government which the declaration in the second commandment was meant to,exhibit, is evident alone from the glowing delineations of mercy and goodness, with which the visitation ofr evil upon the children of disobedient parents is here and in other places coupled.\fs16 1\fs24 But it is confirmed beyond all doubt by two distinct lines of reflection, and, first, by the facts of Israelitish history. These fully confirm the principle of God's government as now expounded, but give no countenance to the idea of a punishment being inflicted on the innocent for the guilty. However sinful one individual, or one generation might be, yet if the next in descent heartily turned to the Lord, they were sure of being received to pardon and blessing. We are furnished with a striking instance of this in the 14th chapter of Numbers, where we find Moses pleading for -the pardon of Israel's transgressions on the very ground of that revelation of the divine name or character in \cf2\ul Exo_34:6-7\cf0\ulnone , which precisely, as in the second commandment, combines the most touching representation of the divine mercy with the threat to visit the iniquity of the fathers upon the children. It never occurresd to Moses that this threat stood at all in the way of their obtaining a complete forgiveness. He found, indeed, that the Lord had determined to visit upon that generation their iniquities, so far as to exclude them from the land of Canaan, but without in the least marring the better prospects of their children, who had learned to hate the deeds of their fathers. And when, indeed, was it otherwise? Is it not one of the most striking features in the whole history of ancient Israel, that, so far from suffering for the sins of former generations, they did not suffer even for their own when they truly repented, but were immediately visited with favour and blessing? And, on the other hand, how constantly do we find the divine judgments increasing in severity when successive generations hardened themselves in their evil courses? Nor did it rarely happen that the series of retributions reached their last issues by the third or fourth generation. It was so in particular \par \par \fs16 1 Compare besides \cf2\ult Exo_34:5-6\cf0\ulnone ; \cf2\ul Num_14:18\cf0\ulnone ; \cf2\ul Psa_103:8-9\cf0\ulnone . \par \fs24\par Page 117 GOD AS JEALOUS. \par \par with those who were put upon a course of special dealing-such as the house of Jeroboam, of Jehu, of Eli, &c. \par \tab Another source of confirmation to the view exhibited above, we find in the explanations given concerning it in the prophecies of Jeremiah and Ezekiel. These prophets lived at the time when the descending curse had utterly failed, so far as it had gone, to turn the children from the sinful courses of their fathers, and was fast running to a fatal termination. But the infatuated people being not less distinguished for self-righteous pride than for their obstinate perseverance in wickedness, they were constantly complaining, as stroke after stroke fell upon them, that they were made unjustly to bear the sins of their fathers. Anticipating our modern infidels, they charged God with injustice and inequality in his ways of dealing, instead of turning their eye inward, as they should have done, upon their own unrighteousness, and forsaking it for the way of peace. The 18th chapter of Ezekiel contains a lengthened expostulation with these stout-hearted offenders, in the course of which he utterly disclaims the interpretation they put upon the word and providence of God; and assures them, that if they would only turn from their evil doings, they would not have to suffer either for their own or their fathers' guilt. And Jeremiah, in his 31st chapter, speaking of the new covenant, and of the blessed renovation it would accomplish on those who should be partakers of its grace, foretells, that there would be an end of such foolish and wicked charges upon God for the inequality of his ways of dealing-for such an increased measure of the Spirit would be given, such an inward conformity to his laws would be produced, that his dealing with transgressors would in a manner cease-his ways would be all acquiesced in as holy, just, and good. \par \cf3\fs23\par } AA? CKPart 2.3.1 - Section III. a{\rtf1\fbidis\ansi\ansicpg932\deff0{\fonttbl{\f0\fnil\fcharset0 Georgiavt 7APart 2.2 - Section II{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [109]\par \par \par \par \par \pard\ltrpar\sl100\slmult0\par \par \pard\ltrpar\sl100\slmult0\qc\fs28 SECTION II. \par \fs24\par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc THE LAW CONTINUED-APPARENT EXCEPTIONS TO ITS PERFECTION AND \par COMPLETENESS AS THE PERMANENT AND UNIVERSAL STANDARD OF RELI-\par GIOUS AND MORAL OBLIGATION-ITS REFERENCES TO THE SPECIAL CIR-\par CUMSTANCES OF THE ISRAELITES, AND REPRESENTATION OF GOD AS \par JEALOUS. \par \pard\ltrpar\sl100\slmult0\par \tab IT is necessary to pause here for a litt`w;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1033\f0\fs24\par [\lang1023 118\lang1033 ]\par \pard\ltrpar\sl100\slmult0\par \par \par \par \par \par \pard\ltrpar\sl100\slmult0\qc\lang1023\fs28 SECTION \lang1033 III. \fs24\par \pard\ltrpar\sl100\slmult0\par \lang1023\par \pard\ltrpar\sl100\slmult0\qc THE LAW CONTINUED-FURT\lang1033 H\lang1023 ER EXCEPTIONS- THE WEEKLY SABBATH. \par \pard\ltrpar\sl100\slmult0\par \tab OBJECTIONS have been raised against the decalogue as a complete and permanent summary of duty, from the nature of its requirements, as well as from the incidental considerations, by which it is enforced. It is only, however, in reference to the fourth commandment, the law of the Sabbath, that any objection in this respect is made. The character of universal and permanent obligation, it is argued, which we would ascribe to the decalogue, cannot properly belong txo it, since one of its precepts enjoins the observance of a merely ceremonial institution-an institution strictly and rigorously binding on the Jews, but, like other ceremonial and shadowy institutions, done away in Christ. It would be impossible to enumerate the authors, ancient and modern, who in one form or another have adopted this view. There can be no question that they embrace a very large proportion of the more learned and eminent divines of the Christian church, from the Fathers to the present time. Much diversity of opinion, however, prevails among those who agree in the same general view, as to the extent to which the law of the Sabbath was ceremonial, and in what sense the obligation to observe it lies upon the followers of Jesus. In the judgment of some, the distinction of days is entirely abolished as a divine arrangement, and no farther obligatory upon the conscience, than as it may be sanctioned by competent ecclesiastical authority for the purposes of social order and religious improvemenyt. By others, the obligation is held to involve the duty of setting apart an adequate portion of time for the due celebration of divine worship-the greater part leaving that portion of time quite indefinite, while some \par \pard\ltrpar\cf0\par Page 119 THE WEEKLY SABBATH. \par \par would insist upon its being at least equal to what was appointed under the law, or possibly even more. Finally, there are still others, who consider the ceremonial and shadowy part of the institution to have more peculiarly stood in the observance of precisely the seventh day of the week as a day of sacred rest, and who conceive the obligation still in force, as requiring another whole day to be consecrated to religious exercises. \par \tab It would require a separate treatise, rather than a single chapter, to take up separately such manifold subdivisions of opinion, and investigate the grounds of each. We must for the present view the subject in its general bearings, and endeavor to have some leading principles ascertaizned and fixed. In doing this, we might press at the outset the consideration of this law being one of those engraved upon tables of stone, as a proof that it, equally with the rest, possessed a peculiarly important and durable character. For the argument is by no means disposed of, as we formerly remarked, by the supposition of Bahr and others, that the ceremonial, as well as the other precepts of the law, were represented in the ten commandments; and still less by the assertion of Paley, that little regard was practically paid in the books of Moses to the distinction between matters of a ceremonial and moral, of a temporary and perpetual kind. It is easy to multiply assertions and suppositions of such a nature; but the fact is still to be accounted for, why the law of the Sabbath should have been deemed of such paramount importance, as to have found a place among those which were " written as with a pen in the rock for ever?" Or why, if in reality nothing more than a ceremonial and shadowy institute, thi{s, in particular, should have been chosen to represent all of a like kind? Why not rather, as the whole genius of the economy might have led us in such a case to expect, should the precept have been one respecting the observance of the great annual feasts, or a faithful compliance with the sacrificial services?\fs16 1\fs24 It is impossible to answer these questions satisfactorily, or to shew any valid reason for the introduction of the Sabbath into the law of the two tables, on the supposition of its \par \par \fs16 1 The Roman Catholics have felt the force of this in reference to their own church, which, like the Jewish, deals so much in ceremonies, and therefore have sometimes, in their catechism, presented the fourth commandment thus: Remember the festivals to keep them holy. \fs24\par \par Page 120 THE TYPOLOGY OF SCRIPTURE. \par \par possessing only a ceremonial character. But we shall not press this argument more fully, or endeavor to explain the futility of the reasons by which it is met, a|s in itself it is rather a strong presumption, than a conclusive evidence of the permanent obligation of the fourth command. \par \tab deserves more notice, however, than it usually receives in this point of view, and should alone be almost held conclusive, that the ground on which the obligation to keep the Sabbath is based in the command, is the most universal in its bearing that could possibly be conceived. " Thou shalt remember the Sabbath-day to keep it holy, for in six days the Lord made heaven and earth, the sea and all that is in them, and rested on the seventh day." There is manifestly nothing Jewish' here; nothing connected with individual interests or even national history; the grand fact, out of which the precept is made to grow, is of equal significance to the whole world; and why should not the precept be the same, of which it forms the basis? God's method of procedure in creating the visible heavens and earth, produced as the formal reason for instituting a distinctive, temporary Jewish or}dinance! Could it be possible to conceive a more " lame and impotent conclusion?" And this, too, in the most compact piece of legislation in existence! It seems, indeed, as if God in the appointment of this law had taken special precautions against the attempts which he foresaw would be made to get free of the institution, and that on this account, he laid its foundations deep in the original framework and constitution of nature. The law as a whole, and certain also of its precepts, he was pleased to. enforce by considerations drawn from his dealings toward Israel, and the peculiar relations which he now held to them. But when he comes to impose the obligation of the Sabbath, he rises far beyond any consideration of a special kind, or any passing event of history. He ascends to primeval time, and, standing as on the platform of the newly created world, dates from thence the commencement and the ordination of a perpetually recurring day of rest. Since the Lord has thus honored the fourth commandment above ~the others, by laying for it a foundation so singularly broad and deep, is it yet to be held in its obligation and import the narrowest of them all? Shall this, strange to think, be the only one which did not utter a voice for all times and all \par \par Page 121 THE WEEKLY SABBATH. \par \par generations? How much more reasonable is the conclusion of Calvin, who in this expressed substantially the opinion of all the more eminent reformers: " Unquestionably God assumed to himself the seventh day, and consecrated it when he finished the creation of the world, that he might keep his worshipers entirely free from all other cares, while they were employed in meditating on the beauty, excellence, and splendor of his works. It is not proper, indeed, to allow any period to elapse, without our attentively considering the wisdom, power, justice, and goodness of God, as displayed in the admirable workmanship and government of the world. But because our minds are unstable, and are thence liable to wander and be distracted, God in his own mercy, consulting our infirmities, sets apart one day from the rest, and commands it to be kept free from all earthly cares and employments, lest anything should interrupt that holy exercise.... In this respect the necessity of a Sabbath is common to us with the people of old, that we may be free on one day (of the week), and so may be better prepared both for learning, and for giving testimony to our faith."\fs16 1\fs24 \par \tab But then, it is argued, that whatever may have been the reason for admitting the law of the Sabbath into the ten commandments, and engraving it on the tables of stone, it still is in its own nature different from all the rest. They are moral, and because moral, of universal force and obligation, while this is ceremonial, owing its existence to positive enactment, and therefore binding only so far as the enactment itself might be extended. \par \par \fs16 1 Comm. on \cf2\ul Exo_20:11\cf0\ulnone . The same view is taken in his notes on \cf2\ul Gen_2:3\cf0\ulnone " God, therefore, first rested, then he blessed that rest, that it might be sacred among men through all coming ages; he consecrated each seventh day to rest, that his own example might continually serve as a rule," &c. To the same effect, Luther on that passage, who holds, that " if Adam had continued in innocence, he would yet have kept the seventh day sacred," and concludes, " Therefore the Sabbath was, from the beginning of the world, appointed to the worship of God." We have already treated of this branch of the subject in vol. i., and need not go farther into it at present. It is proper to state, however, that the leading divines of the Reformation, and the immediately subsequent period, were of one mind regarding the appointment of a primeval Sabbath. The idea, that the Sabbath was first given to the Israelites in the wilderness, and that the words in Gen. 2 only prophetically refer to that future circumstance, is an after-thought-originating in the fond conceit of some Jewish Rabbis, who sought thereby to magnify their nation, and was adopted only by such Christian divines as had already made up their minds on the temporary obligation of the Sabbath. \fs24\par \par Page 122 THE TYPOLOGY OF SCRIPTURE. \par \par The duties enjoined in the former are founded in the nature of things, and the essential relations in which men stand to God, or to their fellow-men; hence they do not depend on any positive enactment, but are co-extensive in their obligation with reason and conscience. But the law of the Sabbath prescribing one day in seven to be a day of sacred rest, has its foundation simply in the authoritative appointment of God, and hence, unlike the rest, is not fixed and universal, but special and mutable. \par \tab There is unquestionably an element of truth in this, but the application made of it, in the present instance, is unwarranted and fallacious. It is true that the Sabbath is a positive institution, though intimately connected with God's work in creation; and apart from his high command, it could not have been ascertained by the light of reason, that one entire day should at regular intervals be consecrated for bodily and spiritual rest, and especially that one in seven was the proper period to be fixed upon. In this respect we can easily recognize a distinction between the law of the Sabbath, and the laws which prohibit such crimes as lying, theft, or murder. But it does not therefore follow, that the Sabbath is in such a sense a positive, as to be a merely partial, temporary, ceremonial institution, and like others of this description done away in Christ. \par \tab For a law may be positive in its origin, and yet neither local nor transitory in its destination; it may be positive in its origin, and yet equally needed and designed for all nations and ages of the world. For of what nature, we ask, is the institution of marriage? The seventh commandment bears respect to that institution, and is thrown as a sacred fence around its sanctity. But is not marriage in its origin a positive institution? Has it any other foundation than the original act of God in making one man and one woman, and positively ordaining, that the man should cleave to the woman, and the two be one flesh?\fs16 1\fs24 Wherever this is not recognized, as it is not, in part at least, in Mohammedan and heathen lands, and by certain infidels of the baser sort in Christen-\par \par \fs16 1 \cf2\ul Gen_2:23-24\cf0\ulnone . This has a great deal more the look of a prophetical statement, than what is written at the beginning of the chapter about the Sabbath, for it speaks of leaving father and mother, while still Adam and Eve alone existed. Yet our Lord regards it as a statement fairly and naturally drawn from the facts of creation, and as applicable to the earlier as to the later periods of the world's history (\cf2\ul Mat_19:4-5\cf0\ulnone .) \fs24\par \par Page 123 THE WEEKLY SABBATH. \par \par dom, there also the moral and binding obligation of the ordinance is disowned. But can any sincere believer disown it? Would he not indignantly reject the thought of its being only a temporary ordinance, because standing as to its first foundation, in God's method of creation, and the natural inference thence arising? Or does he feel himself warranted to assume, that because, after Christ's appearing, the marriage-union was treated as an emblem of Christ's union to the Church, the literal ordinance is thereby changed or impaired? Assuredly not. And why should any deal otherwise with the Sabbath? This too, in its origin, is a positive institution, and was also, it may be, from the first designed to serve as an emblem of spiritual things-an emblem of the blessed rest which man was called to enjoy in God. But in both respects it stands most nearly on a footing with the ordinance of marriage; both alike owed their institution to the original act and appointment of God; both also took their commencement at the birth of time-in a world unfallen, when, as there was no need for the antitypes of redemption, so no ceremonial types or shadows of these could properly have a place; and both are destined to last till the songs of the redeemed shall have ushered in the glories of a world restored. \par \tab The distinction, we apprehend, is often too broadly drawn in discussions on this subject, between the positive and the moral: as if the two belonged to entirely different regions, and but incidentally touched upon each other. As if also the strictly moral part of the world's machinery were in itself so complete and independent, that its movements might proceed of themselves, in a course of lofty isolation from all positive enactments and institutions. This was not the case even in paradise, and much less could it be so afterwards. A certain amount of what is positive in appointment, is absolutely necessary to settle the relations, in connection with which the moral sentiments are to work and develop themselves. The banks which confine and regulate the current of a river, are not less essential to its existence than the waters that flow within them; for the one mark out and fix the channel, which keeps the other in their course. And in like manner, the moral feelings and affections of our nature, must have something outward and positive, determining the kind of landmarks which they are to observe, and the channels through \par \par Page 124 THE TYPOLOGY OF SCRIPTURE. \par \par which they are to flow. There may, no doubt, be many things of this nature at different times appointed by God, that are variable and temporary, to suit the present condition of his church and the immediate ends he has in view. But there may also be some coeval with the existence of the world, founded in the very nature and constitution of things, so essential and necessary that the love, which is the fulfillment of all obligation, cannot operate steadfastly or beneficially without them. \par \tab The real question, then, in regard to the Sabbath, is, whether such love can exist in the heart, without disposing it to observe the rest there enjoined? Is not the present constitution of nature such, as to render this necessary for securing the purposes which God contemplated in creation? Could mankind, as one great family, properly thrive and prosper even in their lower interests, as we may suppose their beneficent Creator intended, without such a day of rest perpetually coming round to refresh their wearied natures? Could they otherwise command sufficient time, amid the busy cares and occupations of life, to mind the higher interests of themselves and their households? Without such a salutary monitor ever and anon returning, and bringing with it time and opportunity for all to attend to its admonitions, would not the spiritual and eternal be lost sight of amid the seen and temporal? Or, to mount higher still, how, without this ordinance, could any proper and adequate testimony be kept up throughout the world in honour of the God that made it? -Must not reason herself own it to be a suitable and becoming homage rendered to His sole and supreme lordship of creation, for men on every returning seventh day to cease from their own works, and take a breathing-time to realize their dependence upon him, and give a more special application to the things which concern His glory? In short, abolish this wise and blessed institution, and must not love both to God and man be deprived of one of its best safeguards and most important channels of working God himself become practically dishonored and forgotten, and man be worn down with deadening and oppressive toil? \par \tab Experience has but one answer to give to these questions. Hence, where the true religion has been unknown, it has always been found necessary to appoint, by some constituted authority, a \par \par Page 125 THE WEEKLY SABBATH. \par \par certain number of holidays, which -have often, even in heathen countries, exceeded, rarely anywhere have fallen short of, the number of God's instituted Sabbaths. The animal and mental, the bodily and spiritual nature of man alike demand them. Even Plato deemed the appointment of such days of so benign and gracious a tendency, that he ascribed them to that pity which " the gods have for mankind, born to painful labor, that they might have an ease and cessation from their toils."\fs16 1\fs24 And what is this but an experimental testimony to the truth of God's having ordered his work of creation with a view to the appointment of such an institution in providence? and to his wisdom and goodness in having done so? It is manifest, besides, that while men may of themselves provide substitutes to a certain extent for the Sabbath, yet these never can secure more than a portion of the ends for which it has been appointed, nor could anything short of the clear sanction and authority of the living God, command for it general respect and attention. The inferior benefits which it carries in its train, are not sufficient, as experience has also too amply testified, to maintain its observance, if it loses its hold upon men's minds in a religious point of view. So that there can scarcely be a plainer departure from the duty of love we owe alike to God and man, than to attempt to weaken the foundations of such an ordinance, or to encourage its violation. \par \tab If the broad and general view of the subject, which has now been given, were fairly considered, the other and minuter objections which are commonly urged in support of the strictly Jewish character of the Sabbatical institution, would be easily disposed of. Even taken apart there is none of them, which, if due account is made of special circumstances, may not be satisfactorily removed. \par \tab 1. No notice is taken of the institution during the antediluvian and earlier patriarchal periods of sacred history; the profanation of it is not mentioned among the crimes for which the flood was sent, or fire and brimstone rained upon Sodom and Gomorrah; it never rises distinctly into view as a divine institution till the time of Moses; whence, it is inferred, it only had its commence\par \par \fs16 1 De Leg. II. p. 787, as quoted by Barrow, vol. V. p. 561. \fs24 \par \par Page 126 THE TYPOLOGY OF SCRIPTURE. \par \par mient then. But how many duties of undoubtedly perpetual and universal obligation might be cut off on similar grounds? And how few comparatively of the sins which we may infer with the utmost certainty to have been practiced, are noticed in those brief records of the world's history? It is rather, as we might have expected, the general principles that were acted upon or, in regard to heinous transgressors, the more flagrant misdeeds into which their extreme depravity ran out, that find a place in the earliest portions of sacred history. Besides, even in the later and fuller accounts, it is usual, through very long periods of time, to omit any reference to institutions which were known to have had a settled existence, There is no notice, for example, of circumcision from the time of Joshua to the Babylonish exile; but how fallacious would be the conclusion from such silence, that the rite itself was not observed? Even the Sabbath, notwithstanding the prominent place it holds in the decalogue and the institutions of Moses, is never mentioned again till the clays of Elisha (nearly seven hundred years later), when we meet with an incidental and passing allusion to it (\cf2\ul 2Ki_4:23\cf0\ulnone .) Need we wonder, then, that in such peculiarly brief compends of history as are given from the creation to Moses, there should be a similar silence? \par \tab And yet it can by no means be affirmed, that they are without manifest indications of the existence of a seventh day of sacred rest. The record of its appointment at the close of the creation period, as we have already noticed, is of the most explicit kind, and is afterwards confirmed by the not less explicit reference in the fourth commandment, of its origin and commencement to the same period. Nor can any reason be assigned one-half so natural and probable as this, for the division of time into weeks of seven days, which meets us in the history of Noah and the later patriarchal times, and of which also very early traces occur in profane history. \fs16 1\fs24 Then, finally, the manner in which it first presents \par \par \fs16 1 \cf2\ul Gen_8:10\cf0\ulnone , 12; 29:27. A large portion of the Jewish writers hold, that the Sabbath was instituted at the creation, and was observed by the patriarchs, although some thought differently. References to various of their more eminent writers are given in Meyer, De Temporibus Sacris et Festis Diebus Hebrhoruim, P. ii. c. 9. Selden (De Jure Nat. et Gent. L. 3:12) has endeavored to prove that the older Jewish writers all held the first institution of the Sabbath to have been in the wilderness, though by special revelation made known previously to Abraham, and that the notice taken of the \fs24\par \par Page 127 THE WEEKLY SABBATH\par \par itself on the field of Israelitish history, as an existing ordinance, which God himself respected, in the giving of the manna, before the law had been promulgated (Ex. xvi.), is a clear proof of its prior institution. True, indeed, the Israelites themselves seem then to have been in a great measure ignorant of such an institution-not perhaps altogether ignorant, as is too commonly taken for granted, but ignorant of its proper observance, so far as to wonder that God should have bestowed a double provision on the sixth day, to relieve them from any labor in gathering and preparing it on the seventh. Habituated as they had become to the manners, and bowed down by the oppression of Egypt, it had been strange, indeed, if any other result should have occurred. Hence, it is mentioned by Moses, and by Nehemiah, as a distinguished token of the Lord's goodness to them, that in consequence of bringing them out of Egypt, he made them to know or gave them his Sabbaths. (\cf2\ul Exo_16:29\cf0\ulnone ; \cf2\ul Deu_5:15\cf0\ulnone ; \cf2\ul Neh_9:14\cf0\ulnone .) \par \tab 2. But the institution of the Sabbath was declared to be a sign between God and the Israelites, that they might know that he was the Lord who sanctified them (\cf2\ul Exo_31:13\cf0\ulnone .) And if a sign or token of God's covenant with Israel, then it must have been a new and positive institution, and one which they alone were bound to observe, since it must separate between them and others. So Warburton \fs16 1\fs24 and a host of others. We say nothing against its having been as to its formal institution of a positive nature, for there, we think, many defenders of the Sabbath have lost themselves. \fs16 2\fs24 But its being constituted a sign between God and Israel, \par \fs16\par subject at the creation is by prolepsis. This, however, does not appear to have been the general opinion among them, certainly not that of some of their leading writers; and as Meyer remarks, it by no means follows from their having sometimes held the prophetical reference in Genesis to the institution of the Sabbath in the wilderness, that they therefore denied its prior institution in Paradise. See also Owen's Preliminary Dissertations to his Comm. on Heb. Ex. 36; where, further, the notices are gathered which are to be found in ancient heathen sources regarding the primitive division of time into sevens, and the sacredness of the seventh day. As to the ancient nations of the world not observing it, or not being specially charged with neglecting it, the same may be said in reference to the third commandment, the fifth, many of the sins of the seventh, eighth, and ninth. Besides, when they forsook God himself, of how little importance was it how they spent his Sabbaths! \par \par 1 Divine Leg. B. iv., Note R. R. R. P.. \par 2 It has been called a moral-positive command partly moral, and partly positive; in itself a positive enactment, but with moral grounds to recommend or enforce it. See, \fs24\par \par Page 128 THE TYPOLOGY OF SCRIPTURE. \par \par neither inferred its entire novelty, nor its special and exclusive obligation upon them. Warburton himself has contended, that the bow in the cloud was not rendered less fit for being a sign of the covenant with Noah, that it had existed in the antediluvian period. And still less might the Sabbath's being a primeval institution have rendered it unfit to stand as a sign of the Israelitish covenant, as this had respect not so much -to its appointment on the part of God, as to its observance on the part of the people. He wished them simply to regard it as one of the chosen means by which he intended them to become, not only a comfortable and blessed, but also an holy nation. Nor could its being destined for such an use among them, in the least interfere with its obligation or its observance among others. Circumcision was thus also made the sign of the Abrahamic covenant, although it had been observed from time immemorial by various surrounding tribes and nations, from whom still the members of the covenant were to remain separate. And with perfect propriety, at least in the latter case. For, it was not the merely external rite or custom which God regarded, but its spiritual meaning and design. When connected with his covenant, or embodied in his law, it was stamped as a religious institution; it acquired a strictly religious use; and only in so far as it was observed with a reference to this, could it fitly serve as a sign of God's covenant. \par \tab Indeed, a conclusion precisely the reverse of the one just referred to, should rather be drawn from the circumstance of the Sabbath having been taken for a sign that God sanctified Israel. There can be no question that holiness in heart and conduct was the grand sign of their being his chosen people. In so far as they fulfilled the exhortation, "Be ye holy, for I am holy," they possessed the mark of his children. And the proper observance of the Sabbatical rest, being so specially designated a sign in this respect, was a proof of its singular importance to the interests of religion and morality. These, it was virtually said, would thrive and flourish if the Sabbath was duly observed, but would languish and die if it fell into desuetude. Hence, at the close of a long \par \par \fs16 for example, Ridgeley's Body of Divinity, ii. p. 267, who expresses the view of almost all evangelical divines of the same period in this country. The distinction, however, is not happy, as the same substantially may be said of all the ceremonial institutions. Moral reasons were connected with them all, and yet they are abolished. \fs24\par \par Page 129 THE WEEKLY SABBATH. \par \par expostulation with the people regarding their sins, and such especially as indicated only a hypocritical love to God, and a palpable hatred or indifference to their fellow-men, the prophet Isaiah presses the due observance of the Sabbath as in itself a sufficient remedy for the evil: "' If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it." (\cf2\ul Isa_58:13-14\cf0\ulnone .) \par \tab This passage may fitly be regarded as an explanation of the sense in which the Lord meant them to regard the Sabbath as a sign between them and him. And it is clear, on a moment's reflection, that the prophet could never have attached the importance he did to the Sabbath, nor so peculiarly connected it with the blessing of the covenant, if the mere outward rest had been all that the institution contemplated. This is is what the objectors we now argue with, seem uniformly to take for granted; as if the people were really sanctified when they simply rested every Sabbath-day from their labors. The command had a far deeper import, and much more was involved in such a compliance with it, as should prove a sign between them and God. It was designed at once to carry the heart up in holy affection to its Creator, and outwards in acts of goodwill and kindness to men on earth. Hence its proper observance is so often put, both in the law and the prophets, for the sum of religion. This is frankly admitted by some who urge the objection (for example Barrow), while they still hold it to have been a ceremonial institution. But we would ask, if any other ceremonial institution can be pointed to as having been thus honored? Are they not often rather comparatively dishonored, by being placed in a relation of inferiority to the weightier matters of the law? And we might also ask if precisely the same practical value is not attached to the strict religious observance of the Lord's day now, by all writers of piety, and even by those who, with strange perversion or inconsistency, labor to establish the freedom of Christians from the obligation of the Sabbath? It is one of the burdens, says Barrow, which \par \par VOL. II. \tab\tab K \par \cf3\fs23\par }  of liberty has taken off from us, and yet he has no sooner said it, than he tells us in regard to the very highest and most spiritual duties of this law, that we are much more obliged to discharge them than the Jews could be. \fs16 1\fs24 Paley, too, has no sooner tried to get rid of the binding obligation of the Sabbath, than he proceeds to shew the necessity of dedicating the Sunday to religious exercises, to the exclusion of all ordinary works and recreations; and still more expressly in his first sermon, written at a more advanced stage of life, when he knew more personally of the power of religion, he speaks of "keeping holy the Lord's day regularly and most particularly," as an essential mark of a Christian.\fs16 2\fs24 The leading Reformers were unanimous on this point, holding it to be the duty of all sound Christians to use the Lord's day as one of holy rest to him, and that by withdrawing themselves not only from sin and vanity, but6 also from those worldly employments and recreations which belong only to a present life, and by yielding themselves wholly to the public exercises of God's worship, and to the private duties of devotion, excepting only in cases of necessity or mercy. The learned Rivet, also, who unhappily argued (in his work on the Decalogue) against the obligation of keeping the Sabbath as imposed in the fourth commandment, yet deplored the prevailing disregard of the Lord's day as one of the crying evils of the times; and Vitringa raised the same lamentation in his day (on \cf2\ul Isa_58:13\cf1\ulnone ). \par \tab What, then, should induce such men to contend against the strict and literal obligation of the fourth command? They must be influenced by one of two reasons: either they dislike the spirit of holiness that breathes in it, or, loving this, they somehow mistake the real nature of the obligation there imposed. There can be no doubt that the former is the cause which prompts those who are mere formalists in religion to decry this obligation; and as little doubt, we think, in regard to the Reformers and pious divines of later times, that the latter cause was what influenced them. This we shall find occasion to explain under -the next form of objection, to which we now proceed. \par \tab 3. It is objected that the Sabbath, as imposed on the Jews, had \par \par \fs16 1 Works, V. p. 565, 568. \par 2 Moral and Polit. Philosophy, B. V. c. 7 and 8, comp. with 1st of the Sermons on several subjects. \fs24\par \pard\ltrpar\cf0\par Page 131\lang1033 \lang1023 THE WEEKLY Sabbath\lang1033 .\lang1023 \par \par a rigor and severity in it quite incompatible with the genius of the Gospel: the person who violated its sacredness, by doing ordinary work on that day, was to be punished with death; and so far was the cessation from work carried, that even the kindling of a fire or going out of one's place was interdicted (\cf2\ul Exo_16:29\cf0\ulnone ; 35:3). It looks as if men were determined to get rid of the Sabbath by any means, when the capital punishment inflicted on the violators of it, in the Jewish state, is held up as a proof of its transitory and merely national character. For there is nothing of this in the fourth commandment itself; and it was afterwards added to this, in common with many other statutes, as a check on the presumptuous violation of what God wished them to regard as the fundamental laws of the kingdom. A similar violation of the first, the second, the third, the fifth, the sixth, the seventh commandments, had the same punishment annexed to it; but who would thence argue, that the obligation to practice the duties they required, was binding only during the Old Testament dispensation? \par \tab The other part of the objection demands a longer answer; in which we must first distinctly mark what is the precise point to be determined. The real question is, Did the fourth commandment oblige the Jews to anything which the people of God are under no obligation now to perform? Did it simply enjoin a rigid cessation from all ordinary labor, every seventh day, and did such cessation constitute the kind of sanctification it required? Such unquestionably was the opinion entertained by Calvin and most of the Reformers; who consequently held the Sabbath exacted of the Israelites under this precept, to be chiefly of a ceremonial nature, foreshadowing through its outward repose, the state of peaceful and blessed rest, which believers were to enjoy in Christ, and like other shadows, vanishing when he appeared. There is certainly a color of truth in this idea, as we shall have occasion to notice under the next objection, but not in the sense understood by such persons. Their opinion of what the Jewish Sabbath should have been, almost entirely coincided with what it actually was, after a cold and dead formalism had taken the place of a living piety. But, so far from being justified by the law itself, it is the very notion which our Lord sought repeatedly to expose, by \par \par Page 132 THE TYPOLOGY OF SCRIPTURE. \par \par shewing the practical impossibility of carrying it out under the former dispensation itself. Parents performed on the Sabbath the operation of circumcising their children; priests did the work connected with the temple-service; persons of all sorts went through the labors necessary to preserve or sustain life in themselves or their cattle; and yet they were blameless-the command stood unimpaired, notwithstanding the performance of such works on the seventh day, for they were not inconsistent with its real design. In regard to all such cases, Christ announced the maxim: "The Sabbath was made for man, not man for the Sabbath,"meaning of course the Sabbath in its original purport and existing obligation-not under any change or modification now to be introduced; for had there been any intention of that sort, it would manifestly have been out of place then to speak of it-but the Sabbath as imposed in the fourth commandment upon the Israelites:-this Sabbath was made for man, as a means to promote his real interests and well-being, and not as a remorseless idol, to which these were to be sacrificed. " To work in the way of doing good to a fellow-creature (such was the import of Christ's declaration), or entering into the employments of God's worship, is not now, nor ever was any interference with the proper duties of the Sabbath, but rather a fulfillment of them.' Therefore the Son of man is Lord also of the Sabbath,' He, who is Lord of man must needs also be Lord of that which was made for man's good but its Lord, not to turn it to any other purpose than that for which it was originally given-no, merely to use it myself, and teach you how to use it for the same. You do, therefore, grievously err in supposing it possible for me to do any thing inconsistent with the design of this institution; for, though, as the Father worketh hitherto, I also must work on this day (\cf2\ul Joh_5:17\cf0\ulnone ), so far as the ends of the divine government may require, yet nothing is or can be done by me, which is not in the strictest sense a divine work, and as such suitable to the day of God."\fs16 1\fs24 \par \par \fs16 1 No texts have been more perverted from their obvious meaning, by the opponents of the Sabbath, than those referred to in \cf2\ul Mar_2:27-28\cf0\ulnone , about the Son of Man being Lord of the Sabbath, and the Sabbath being made for man, as if the Lord had been there bringing in something new, instead of explaining what was old. Tile latter is also held "as manifestly implying, that the observance of the Sabbath was not a duty of an \par \fs24\par Page 133 THE WEEKLY SABBATH. \par \par \tab It is to wrest our Lord's words quite beside the purpose for which they were spoken, to represent him in those declarations he made respecting the Sabbath, as intending to relax the existing law, and bring in some new modification of it. His discourse was clearly aimed at convincing the Jews, that this law did not, as they erroneously conceived, absolutely prohibit all work, but work only in so far as the higher ends of God's glory and man's best interests might render needful Precisely as in the second commandment the prohibition regarding the making of any graven image or similitude, was not intended simply to denounce all pictures and statues-both, in fact, had a place in the temple itself-but to interdict their employment in the worship of God, so that his worshipers might be free to serve him in spirit and in truth. And as men might have abstained from using these, while still far from yielding the spiritual worship which the second command really required, so they might equally have ceased from ordinary labor on the seventh day, and yet been far from sanctifying it according to the fourth commandment. \par \tab This was distinctly enough perceived by some of the more thinking portion of the Jews themselves. Hence, not only does Philo speak of " the custom of philosophizing," as he calls it, on the seventh day, but we find Ebenezer expressly stating, that " the Sabbath was given to man, that he might consider the works of God, and meditate in his law." To the same effect Abarbanel: " The seventh day has been sequestered for learning the divine law, and for remembering well the explanations and inquiries regarding it. As is taught in Gemara Hierosol: 'Sabbaths and holidays were only appointed for meditating on the law of God; and therefore it is said, in Midrash Schamoth Rabba, that the Sabbath is to be prized as the whole law."' Another of their leading authorities, R. MIenasse Ben Isr. even characterizes it as a notable \par \par \fs16 essential and unchangeable nature, such as those for which man is -especially constituted and ordained," (Bib. Cyclop. art. Sabbath.) But the same may be said of marriage-it was made for man, and not man for it-and seeing, if there be no marriage there can be no adultery, is therefore the seventh command only of temporary obligation? Or, since, where there is no property, there can be no theft, and man was not made for property, is the eighth command also out of date? The main point is, Were they not all alike coeval with man's introduction into his present state, and needful to abide with him till its close? \fs24\par \par Page 134 THE TYPOLOGY OF SCRIPTURE. \par \par error, to imagine the Sabbath to have been instituted for idleness for as idleness is the mother of all vice, it would then have been the occasion of mnore evil than good."\fs16 1 \par \fs24\tab These comments, wonderfully good to come from such a quarter, are in perfect accordance with the import of the fourth commandment; that is, if this commandment is to be subjected to the same mode of interpretation, which is made to rule the meaning of the rest if it is to be regarded simply as prohibiting one kind of works, that those of an opposite kind may be performed. Yet, in strange oversight of this, perhaps also unwittingly influenced by the mistaken views and absurd practices of the Jews, such men even as Calvin and Vitringa held that in the Jewish law of the Sabbath, there was only inculcated a cessation from bodily labor, and that the observance of this cessation formed the substance of Sabbatical duty.\fs16 2\fs24 Their holding this, however, did not, we must remember, lead them to deny the fact of God's having set apart, and men's being in all ages bound to observe, one day in every seven to be specially devoted to the worship and service of God. This, with one voice they held; but they conceived the primeval and lasting institution of the Sabbath to have been so far accommodated to the symbolical character of the Jewish religion, as to demand almost nothing from the Jews but a day of bodily rest. And this rest they farther conceived to have been required, not as valuable in itself, but as the legal shadow of better things to come in Christ:-So that they might at once affirm the Jewish Sabbath to be abolished, and yet hold the obligation binding upon Christians to keep, by another mode of observance, one day in seven sacred to the Lord. This is just what they did. And, therefore, Gualter, in his summary of the views of the divines of' the Reformation upon this subject, has brought distinctly out these two features in their opinions what they parted with and what they retained: " The Sabbath properly signifies rest and leisure from servile work, and at the same time is used to denote the seventh day, which God at the beginning of the world consecrated to holy rest, and afterwards in the law con\par \par \fs16 1 See Meyer de Temp. Sacris et Festis diebus Heb., p. 197-199, where the authorities are given at length. \par 2 Calvin. Inst. II. c. 8. Vitringa Synagog. vet. II. c. 2, and Corn. in Isa. c. lvi. \fs24\par \par Page 135\lang1033 \lang1023 THE WEEKLY SABBATH. \par \par formed by a special precept. And although the primitive church abrogated the Sabbath, in so far as it was a legal shadow, lest it. should savor of Judaism; yet it did not abolish that sacred rest and repose, but transferred the keeping of -t to the following day, which was called the Lord's day, because on it Christ rose from the dead. The use of this day, therefore, is the same with what the Sabbath formerly was among the true worshipers of God." Only, the particular way, or kind of service, in which it is now to be turned to this sacred use, is different from what it was in Judaism, and he goes on to describe how the Reformers thought the day should be spent: viz. in a total withdrawing from- worldly cares and pleasures, as far as practicable, and employing the time in the public and private exercises of worship. \fs16 1\fs24 \par \par \fs16 1 I have entered so fully into the views of the Reformers, because their sentiments on this subject are almost universally misunderstood, even by theologians, and their names have often been abused, and indeed still are so, to support views which they would themselves have most strongly reprobated. The ground of the whole error lay in their not rightly understanding-what, indeed, is only now coming to be properly understood the symbolical character of the Jewish worship. They viewed it too exclusively in a typical aspect, in its reference to gospel things, and saw but very dimly and imperfectly its design and fitness to give a present expression to the faith and holiness of the worshiper. Hence, positive institutions were considered as altogether the same with ceremonial, and the services connected with them as all of necessity, bodily, typical, shadowy, therefore done away in Christ. In this way superficial readers, who glance only. at occasional passages in their writing, and do not take these in connection with the whole state of theological opinion then prevalent regarding the old and new dispensations, find no difficulty in exhibiting the Reformers as against all Sabbatical observances; while, if it suited their purpose to look a little farther, another set of passages might be found, which seem to establish the very reverse. Archbishop Whately says (Second Series of Essays, p. 206,) that the English Reformers were almost unanimous in disconnecting the obligation regarding the keeping of the Lord's day among Christians, from the fourth commandment, and resting it simply on the practice of the apostles and the early church -thus making the Christian Lord's day an essentially different institution from the Jewish Sabbath. We don't need to investigate the subject separately as it affects them. for their opinions, as the Archbishop indeed asserts, agreed with those of the Continental Reformers. But we affirm, that the Reformers, as a body, did hold the divine authority and binding obligation of the fourth command, as requiring one day in seven to be employed in the worship and service of God, admitting only of works of necessity and of mercy, to the poor and afflicted. The release from legal bondage, of which they speak, included simply the obligation to keep precisely the seventh day of the week, and the external rest, which they conceived to be so rigorously binding on the Jews, that even the doing of charitable works was a breach of it-the very mistake of the Pharisees. In its results, however, the doctrinal error regarding the fourth commandment has been very disastrous even in England, but still more so on the Continent. However strict the Reformers were personally, as to the practical observance of the Lord's day-so strict, \fs24\par \par Page 136 THE TYPOLOGY OF SCRIPTURE. \par \par \tab It presents no real contrariety to the interpretation we have given of the fourth commandment, as affecting the Jews, that Moses on one occasion enjoined the people not to go out of their place or tents on the Sabbath-day. For that manifestly had respect to the gathering of manna, and was simply a prohibition against their going out, as on other days, to obtain food. Neither is the order against kindling a fire on the Sabbath any argument for an opposite view; for it was not less evidently a temporary appointment, suitable to their condition in a wilderness of burning sand, necessary there perhaps to ensure even a decent conformity to the rest of the Sabbath, but palpably unsuitable to the general condition of the people, when settled in a land which is subject to great vicissitudes, and much diversity as to heat and cold. It was in fact plainly impracticable as a national regulation; and was not considered by the people at large binding on them in their settled state, as may be inferred from Josephus noticing it as a peculiarity of the Essenes, that they would not kindle a fire on the Sabbath (Wars, II. c. 8, & 9). Indeed, it is no part of the fourth commandment, fairly interpreted, to prohibit ordinary labor, excepting in so far as it tends to interfere with the proper sanctification of the time to God, and this in most cases would rather be promoted than hindered by the kindling of a fire for purposes of comfort and refreshment. So we judge, for example, in regard to the sixth commandment, which, being intended to guard and protect the sacredness of man's life, does not absolutely prevent all manner of killing, nay, may sometimes rather be said to require this, that life may be preserved. In like manner, it was not work in the abstract that was forbidden in the fourth commandment, but work only in so far as it interfered with the sanctified use of the day. And the endless restrictions and limitations of the Jews, in our Lord's time and since, about the Sabbath-day's journey, and the particular acts that were, or were not lawful on that day, are only to be regarded as the wretched puerilities of men, in whose hands the spirit of the precept had \par \fs16\par especially in Geneva, that they were charged by some with Judaizing-the separation they made here between the law and the gospel soon wrought most injuriously upon the life of religion; and the saying of Owen was lamentably verified: " Take this day off from the basis whereon God hath fixed it, and all human substitutions of any thing in the like kind, will quickly discover their own vanity."-See Appendix A. \fs24\par \par Page 137 THE WEEKLY SABBATH. \par \par already evaporated, and for whom nothing more remained than to dispute about the bounds and lineaments of its dead body. \par \tab 4. But then, there is an express abolition of Sabbath-days in the Gospel, as the mere shadows of higher realities; and the apostle expressly discharges believers from judging one another regarding their observance, and even mourns over the Galatians, as bringing their Christian condition into doubt, by observing days and months and years. We shall not waste time by considering the unsatisfactory attempts which have frequently been made to account for such statements, by many who hold the still abiding obligation of the fourth commandment. But supposing this commandment simply to require, as we have endeavored to shew it does, the withdrawal of men's minds from worldly cares and occupations, that they might be free to give themselves to the spiritual service of God, is it conceivable, from all we know of the apostle's feelings, that he would have warned the disciples against such a practice as a dangerous snare to their souls, or raised a note of lamentation over those who had adopted it, as if all were nearly gone with them? Is there a single unbiased reader of his epistles, who would not rather have expected him to rejoice in the thought of such a practical ascendancy being won for the spiritual and eternal world, over the temporal and earthly? It is the less possible for any one to doubt this, when it is so manifest from his history, that he did make a distinction of clays in this sense, by everywhere establishing the practice of religious meetings on the first day of the week, and exhorting the disciples to observe them aright. When he, therefore, writes against the observing of days, it must plainly be something of a different kind he has in view. And what could that be, but the lazy, corporeal, outward observance of them, which the Jews had now come to regard as composing much of the very substance of religion, and by which they largely fed their self-righteous pride? Sabbath-days in this sense, it is certainly no part of the Gospel to enforce; but neither was it any part of the law to do so; Moses, had he been alive, would have denounced them, as well as the ambassador of Christ. \par \tab But this, it may perhaps be thought, scarcely reaches the point at issue; for the apostle discharges Christians from the observance of Sabbath-days, not in a false and improper sense, but in that very sense in which they were shadows of good things to \par \par Page 138 THE TYPOLOGY OF SCRIPTURE. \lang1033\par \par \lang1023 come-placing them on a footing in this respect with distinctions of meat and drink. It is needless to say here, that all the feast days of the Jews, being withdrawn from a common to a sacred use, were called Sabbaths, and that the apostle alludes exclusively to these.\fs16 1\fs24 There can be no doubt, indeed, that they were so called, and are also included here; but not to the exclusion of the seventh-day Sabbath, which, from the very nature of the case, was the one most likely to be thought of by the Colossians. Unless it had been expressly excepted, we must in fairness suppose it to have been at least equally intended with the others. But the truth is simply this: what the observance of the seventh-day Sabbath was not necessarily, or in itself, it came to acquire in the general apprehension from the connection it had so long held with the symbolical services of Judaism. In its original institution there was nothing in it properly shadowy or typical of redemption; for it commenced before sin had entered, and while yet there was no need for a Redeemer. Nor was there anything properly typical in the observance of it imposed in the fourth commandment; for this was a substantial re-enforcement of the primary institution, only with a reference in the letter of the precept to the circumstances of Israel, as the destined possessors of Canaan, But becoming then associated with a symbolical religion, in which spiritual and divine things were constantly represented and taught by means of outward and bodily transactions, the bodily rest enjoined in it, came to partake of the common typical character of all their symbolical services. The same thing happened here, as with circumcision, which was the sign and seal of the Abrahamic covenant of grace, and had no immediate connection with the law of Moses: while yet it became so identified with this law, that it required to be supplanted by another ordinance of precisely similar import, when the seed of blessing arrived, which the Abrahamic covenant chiefly respected. So great was the necessity for the abolition of the one ordinance, and the introduction of the other, that the apostle virtually declares it to \par \par \fs16 1 This is Haldane's explanation in his appendix to his Com. on Romans, as it had also been that of Ridgeley's and others in former times. But if that explanation were right-if the apostle really intended to except, what the world at large pre-eminently understood by Sabbath-days, it would be impossible to acquit him of using language almost sure to be misunderstood. \fs24\par \par Page 139\lang1033  \lang1023 THE WEEKLY SABBATH. \par \par have been indispensable, when he affirms those, who would still be circumcised, to be debtors to do the whole law. At the same time, the original design and spiritual import of circumcision, he testifies to have been one and the same with baptism calls baptism, indeed, the circumcision of Christ (Col. 2:11,)-and, consequently, apart from the peculiar circumstances arising out of the general character of the Jewish religion, the one ordinance might have served the purpose contemplated as well as the other. \par \tab So with the Sabbath. Having been engrafted into a religion so peculiarly symbolical as the Mosaic, it was unavoidable, that the bodily rest enjoined in it should acquire, like all the other outward things belonging to the religion, a symbolical and typical value. For that rest, though by no means the whole duty required, was yet the substratum and groundwork of the whole: the heart, when properly imbued with the religious spirit, feeling in this very rest a call to go forth and employ itself on God. To aid it in doing so, suitable exercises of various kinds would, doubtless, be commonly resorted to;\fs16 1\fs24 but not as a matter of distinct obligation, rather as a supplementary help to that quiet rest in God, and imitation of his doings, to which the day itself invited. This end is the same also which the Gospel has in view, but which it seeks to accomplish by means of more active services and direct instruction. The end under both dispensations was substantially the same, with a characteristic difference as to the manner of attaining it, corresponding to the genius of the respective dispensations-the one making more of the outward, the other addressing itself directly to the inward man the one also having more of a natural, the other more of a spiritual, redemptive basis. Hence the mere outward, bodily rest of the Sabbath came, by a kind of unavoidable necessity, to acquire of itself a sacred character-although ultimately carried to an improper and unjustifiable excess, by the carnality of the Jewish mind. And hence, too, when another state of things was introduced, it became necessary to assign to such Sabbaths a place among the things that were done away, and so far to change the ordinance itself as to\par \par \fs16 1 \cf2\ul 2Ki_4:23\cf0\ulnone , where the Shunamite woman's husband expressed his wonder that she should go to the prophet, when it was neither new moon nor Sabbath, implies that it was customary to meet for social exercises on these days. \fs24\par \par Page 140 THE TYPOLOGY OF SCRIPTURE. \par \par transfer it to a different day, and even call it by a new name. But as baptism is Christ's circumcision, so the Lord's day is his Sabbath, and to be in the Spirit on that day, worshiping and serving him in the spirit of his Gospel, is to take up the yoke of the fourth commandment. \par \tab 5. This touches on, and partly answers, another objection-the only one of any moment that still remains to be adverted to-that derived from the change of day, from the last to the first day of the week. This was necessary, not only, as Horsley says,\fs16 1\fs24 to distinguish Christian from Jew, but also to distinguish Sabbath from Sabbath-a Sabbath growing up amid symbolical institutions, which deeply imbued it with a spirit of quiet repose, and a Sabbath not less marked, indeed, by a withdrawal from the cares and occupations of worldly business, but much more distinguished by spiritual employment and active energy, both in doing and receiving good. Such a change in its character was clearly indicated by our Lord, in those miracles of healing which he purposely performed on the Sabbath, that his followers might now see their calling, to use the opportunities presented to them on the day of bodily rest, to minister to the temporal or the spiritual necessities of those around them. And in fitting correspondence with this, the day chosen for the Christian Sabbath was the first day of the week-the day on which Christ rose from the dead that he might enter into the rest of God, after having finished the glorious work of redemption. But that rest, how to be employed? Not in vacant repose, but in an incessant, holy activity, in directing the affairs of his mediatorial kingdom, and diffusing the inestimable blessings he had purchased for men. A new era then dawned upon the world, which was to give an impulse hitherto unknown to all the springs of benevolent and holy working; and it was meet that this should communicate its impress to the day, through which the Gospel was specially to develop its peculiar genius and proper tendency. But pre-eminent as this Gospel stands above all earlier revelations of God, for the ascendancy it gives to the unseen and eternal over the seen and temporal, it would surely be a palpable contrariety to the whole \par \par \fs16 1 Works, vol. i. p. 356. The greater part of his three Sermons is excellent, though he does not altogether avoid, we think, some of the misapprehensions referred to above. \fs24\par \par Page 141\lang1033 \lang1023 THE WEEKLY SABBATH.\par \par spirit it breathes, and the ends it has in view, if now, on the Lord's day, the things of the world were to have more, and the things of God less, of men's regard than formerly on the Jewish Sabbath. Least of all could any change have been intended in this direction; and the only change in the manner of its observance, which the Gospel itself warrants us to think of, is the greater amount of spiritual activity to be put forth on it, flowing out in suitable exercises of love to God, and acts of kindness and blessing towards our fellow-men. \par \tab What though the Gospel does not expressly enact this change of day, and in so many words enjoin the disciples to hallow the ordinance after the manner now described? It affords ample materials to all for discovering the mind of God in this respect, who are really anxious to learn it; and what more is done in regard to the ordinances of worship generally, or to any thing in Goal's service connected with external arrangements? It is the characteristic of the Gospel to unfold great truths and principles, and only briefly to indicate the proper manner of their development and exercise in the world. But can any one in reality have imbibed these, without cordially embracing, and to the utmost of his power, improving the advantages of such a wise and beneficent institution? Or, does the Christian world now not need its help, as much as the Jewish did of old? Even Tholuck, though he still does not see how to give the Christian Sabbath the right hold upon the conscience, yet deplores the prevailing neglect of it as destructive to the life of piety, and proclaims the necessity of a stricter observance. " Spirit, spirit! we cry out: but should the prophets of God come again, as they came of old, and should they look upon our works Flesh, flesh! they would cry out in response. Of a truth, the most spiritual among us cannot dispense with a rule, a prescribed form, in his morality and piety, without allowing the flesh to resume its predominance. The sway of the spirit of God in your minds is weak; carry, then, holy ordinances into your life." \fs16 1\par \fs24\par \fs16 1 Sermons, Bib. Cab. vol. xxviii. p. 13. The absolute necessity of a strict observance of the Lord's day to the life of religion, is well noted in a comparison between Scotland and Germany, by a shrewd and intelligent observer Mr Laing, in his Notes on the Pilgrimage to Treves, ch. 10. He does not profess to state the theological view of the subject, and even admits there may be some truth in what is sometimes pleaded \par \fs24\par Page 142 T\lang1033 H\lang1023 E- TYPOLOGY OF SCRIPTURE. \par \par \tab It is not unimportant to state farther in regard to the change of day from the last to the first day of the week, that while strong reasons existed for it in the mighty change that had been introduced by the perfected redemption of Christ, no special stress appears, even in the Old Testament Scripture, to have been laid on the precise day. Manifestly the succession of six days of worldly occupation, and one of sacred rest, is the point chiefly contemplated there. So little depended upon the exact day, that on the occasion of renewing the Sabbatical institution in the wilderness, the Lord seems to have made the weekly series run from the first giving of the manna. His example, therefore, in the work of creation, was intended merely to fix the relative proportion between the days of ordinary labor and those of sacred rest and with that view is appealed to in the law. Nay, even there the correspondence is closer than is generally considered between the Old and the New; for while the original Sabbath was the seventh day, in regard to God's work of creation, it was man's first. He began his course of weekly service upon earth by holding Sabbath with his Creator; much as the church was called to begin her service to Christ on his finishing the work of the new creation. Nor, since redemption is to man a still more important work than creation, can it seem otherwise than befitting, to a sanctified mind, that some slight alteration should have taken place in the relative position of the days, as might serve for a perpetual memorial, that this work also was now finished. By the resurrection of Christ, as the apostle shews, in \cf2\ul 1Co_15:20\cf0\ulnone , sq., a far higher dignity has been won for humanity, than was given to it by the creation of Adam; and one hence feels, as Sartorius has remarked (Cultus, p. 154), that it would be alike unnatural and untrue, if the church now should keep the creation-Sabbath of the Old, and not the resurrection-Sabbath of the New if \par \par \fs16 for a looser observance of the day, especially in regard to those situated in large towns -but still holds the necessity of a well-spent Sabbath to produce and maintain a due sense of religion, and attributes the low state of religion in Germany very much to their neglect of the Sabbath. He justly slays, the strict observance of Sunday " is the application of principle to practice by a whole people; it is the working of their religious sense and knowledge upon their habits; it is the sacrifice of pleasures, in thenmselves innocent-and these are the most difficult to be sacrificed to a higher principle than selfindulgence; such a population stands on a much higher moral and intellectual step than the population of the Continent," &c. \par \fs24\par Page 143\lang1033 \lang1023 THE WEEKLY SABBATH. \par \par she should honour, as her holy-day, that day on which Christ was buried, and not rather -the one on which he rose again from the dead. It was on the eve of the resurrection-day that he appeared to the company of the disciples, announced to them the completion of his work, gave them his peace, and authorized and commissioned them to preach salvation and dispense -forgiveness to all nations in his name (Luke xxiv). So that if Adam's Sabbath was great by the divine blessing and sanctification, Christ's Sabbath was still greater through the divine blessing of peace, grace, and salvation, which he sheds forth upon a lost world, in order to re-establish the divine image in men's souls, in a higher even than its original form, and bring in a better paradise than that which has been lost. \par \tab In conclusion, we deem the law of the Sabbath, as interpreted in this section, to have been fully entitled to a place in the standing revelation of God's will concerning man's duty, and to have formed no exception to the perfection and completeness of the law:--\par \tab (1.) Because, first, there is in such an institution, when properly observed, a sublime act of holiness. The whole rational creation standing still, as it were, on every seventh day as it returns, and looking up to its God-what could more strikingly proclaim in all men's ears, that they have a common Lord and Master in heaven! It reminds the rich, that what they have is not properly their own-that they hold all of a superior-a superior who demands that on this day the meanest slave shall be as his master -nay, that the very beast of the field shall be loosed from its yoke of service, and stand free to its Creator. No wonder that proud man, who loves to do what he will with his own, and that the busy world, which is bent on prosecuting with restless activity the concerns of time, would fain break asunder the bands of this holy institution. For it speaks aloud of the overruling dominion and rightful supremacy of God which they would willingly cast behind their backs. But the heart that is really imbued with the principles of the Gospel, how can it fail to call such a day the holy of the Lord and honorable? Loving God it cannot but love what gives it the opportunity of holding undisturbed communion with him. \par \tab (2.) Secondly, because- it is an institutioin of mercy. In per \par \par Page 144 THE TYPOLOGY OF SCRIPTURE, \par \par fect harmony with the Gospel, it breathes good-will and kindness to men. It brings, as Coleridge well expressed it, fifty-two spring days every year to this toilsome world; and may justly be regarded as a sweet remnant of paradise, mitigating the now inevitable burdens of life, and connecting the region of bliss that has been lost with the still brighter glory that is to come. As in the former aspect there is love to God, so here there is love to man. \par \tab (3.) Lastly, we uphold its title to a place in the permanent revelation of God's will to man, because of its eminent use and absolute necessity to promote men's higher interests. Religion cannot properly exist without it, and is always found to thrive as the spiritual duties of the day of God are attended to and discharged. It is, when duly improved, the parent and the guardian of every virtue. In this practical aspect of it, all men of serious piety substantially concur; and as a specimen of thousands, which might be produced, we conclude with simply giving the impressive testimony of Owen: "For my part, I must not only say, but plead, whilst I live in this world, and leave this testimony to the present and future ages, that if ever I have seen anything of the ways and worship of God, wherein the power of religion or godliness hath been expressed,-anything that hath represented the holiness of the Gospel and the Author of it,-anything that looked like a prelude to the everlasting Sabbath and rest with God, which we aim, through grace, to come unto, it hath been there, and with them, where, and among whom, the Lord's day hath been held in highest esteem, and a strict observation of it attended to, as an ordinance of our Lord Jesus Christ. The remembrance of their ministry, their walk and conversation, their faith and love, who in this nation have most zealously pleaded for, and have been in their persons, families, parishes, or churches, the most strict observers of this day, will be precious to them that fear the Lord, whilst the sun and moon endure. Let these things be despised by those who are otherwise minded; to me they are of great weight and importance." (On Heb. vol. i. 726, Tegg's ed.) \par \cf3\fs23\par } 7Part 2.4 - Section IV{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [ 145 ] \par \par \par \par \par \fs28\par SECTION FOURTH. \fs24\par \pard\ltrpar\sl100\slmult0\par \par \pard\ltrpar\sl100\slmu9 C?Part 2.3.2 - Section III. b{\rtf1\fbidis\ansi\ansicpg932\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\cf1\lang1023\f0\fs24\par Page 130 THE TYPOLOGY OF Scripture. \par \par the lawlt0\qc WHAT THE LAW COULD NOT DO-THE COVENANT-STANDING AND \par PRIVILEGES OF ISRAEL BEFORE IT WAS GIVEN. \par \pard\ltrpar\sl100\slmult0\par \tab HAVING now considered what the law, properly so called, was in itself, we proceed to inquire into the ends and purposes for which it was given, and the precise place which it was designed to hold in the divine economy. Any misapprehension entertained, or even any obscurity allowed to hang upon these points, would, it is plain, materially affect the result of our future investigations. And there is the more need to be careful and discriminating in our inquiries here, as from the general and deep-rooted carnality of the Jewish people, the effect which the law actually produced upon the character of their religion, was to a considerable extent different from what it ought to have been. This error on their part has also mainly contributed to the first rise and still continued existence of some mistaken views regarding the law among many Christian divines. \par \tab There can be no doubt, that the law held relatively a different place under the Old dispensation, from what it does under the New. The most superficial acquaintance with the statements of New Testament scripture on the subject, is enough to satisfy us of this. "The law came by Moses, but grace and truth came by Jesus Christ." But there is one point the first that properly meets us in this department of our subject-in regard to which both dispensations are entirely on a footing. This point has respect to the condition of those to whom the law was given, and which, being already possessed, the law could not possibly have been intended to bring. So that an inquiry into the nature of that condition, of necessity carries along with it the consideration of what the law could not do. \par \tab Now, as the historical element is here of importance, when was \par \par VOL. II. \tab\tab L \par \pard\ltrpar\cf0\par Page 146 THE TYPOLOGY OF SCRIPTURE. \par \par it, we ask, that this revelation of law was given to Israel? Somewhere, we are told, about the beginning of the third month after their departure from the land of Egypt.\fs16 1\fs24 Hence, from the very period of its introduction, the law could not come as a redeemer from evil, or a bestower of life and blessing. Its object could not possibly be to propose any thing which should have the effect of shielding from death, rescuing from bondage, or founding a title to the favour and blessing of heaven-for all that had been already obtained. By God's outstretched arm, working with sovereign freedom and almighty power in behalf of the Israelites, they had been brought into a state of freedom and enlargement, and under the banner of divine protection, were traveling to the land settled on them as an inheritance, before one word had been spoken to them of the law in the proper sense of the term. And whatever purposes the law might have been intended to serve, it could not have been for any of those already accomplished or provided for. \par \tab It is of great importance to keep distinctly in view this negative side of the law-what it neither could, nor was ever designed to do. For, if we raise it to a position which it was not meant to occupy, and expect from it benefits which it was not fitted to yield, we must be altogether at fault in our reckoning, and can have no clear knowledge of the dispensation to which it belonged. It is in reference to this, that the apostle speaks in \cf2\ul Gal_3:17-18\cf0\ulnone : And this I say, that the covenant, which was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise, but God gave it to Abraham by promise." The Jews had come in the apostle's time, and most of them, indeed, long before, to look to their deeds of law as constituting their title to the inheritance; and the same leaven of self-righteousness was now beginning to work among the Galatian converts. To check this tendency in them, and convince them of the fundamental error on which it proceeded, he presses on their consideration the nature and design of God's covenant with Abraham, which he represents as having been " confirmed before of God in Christ," because in making promise of a seed of blessing, it had respect pre-eminently to Christ, and might justly be regarded in its lead-\par \par 1. \cf2\ul Exo_19:1\cf0\ulnone \par \par Page 147 WHAT THE LAW COULD NOT DO. \par \par ing objects and provisions, as only an earlier and imperfect exhibition of the Christian covenant of redemption. But that covenant expressly conferred on Abraham's posterity, as Heaven's free gift, the inheritance of the land of Canaan; and it must also have secured their redemption from the house of bondage, and their safe conduct through the wilderness, since these were necessary to their entering on the possession of the inheritance. Hence, as the apostle argues, their title to these things could not possibly need to be acquired over again by deeds of law afterwards performed, for this would manifestly have been to give to the law the power of disannulling the covenant of promise, and would have made one revelation of God overthrow the foundation already laid by another. \tab But that God never meant the law to interfere with the gifts and promises of the covenant, is clear from what he said to the children of the covenant immediately before the law was given: " Ye have seen what I did to the Egyptians, and how I bare you on eagle's wings, and brought you unto myself. Now, therefore, if you will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people; for all the earth is mine; and ye shall be unto me a kingdom of priests, and an holy nation." (\cf2\ul Exo_19:5\cf0\ulnone ) Here God addresses them as already standing in such a relation of nearness to him, as secured for them an interest in his faithfulness and love. He appeals to the proofs, which he had given of this, as amply sufficient to dispel every doubt from their mind, and to warrant them in expecting whatever might still be needed to complete their felicity. " Now therefore if ye will obey nay voice"-not because ye have obeyed it, have the great things which have just been accomplished in your experience taken place, but these have been done, that you might feel your calling to obey, and by obeying fulfill the high destiny to which you are appointed. In this call to obedience we already have the whole law, so far as concerns the ground of its obligation, and the germ of its requirements. And when the Lord came down upon Mount Sinai, to proclaim the words of the law, he is simply to be regarded as giving utterance to that voice which they were to obey. Hence also, in prefacing the words then spoken by the declaration, " I am the Lord thy God, which brought thee out of the land of Egypt, out of the \par \par Page 148 THE TYPOLOGY OF Scripture.\par \par house of bondage," he rests his claim to their obedience on precisely the same ground as here; he resumes what he had previously said in regard to the peculiar relation in which he stood. to them, as proved by the grand deliverance he had achieved in their behalf, and on that forunds his special claim to tile return of dutiful obedience, which he justly expected at their hands. And when it was proclaimed as the result of this obedience, that they would be to God " a peculiar people, a kingdom of priests, and an holy nation," they were given to understand, that thus alone could they continue to occupy the singular place they now held in the regard of Heaven, enjoy intimate fellowship with God, and be fitting instruments in his hand for carrying out the wise and holy purposes of his divine government. This, however, belongs to another part of the subject, and has respect to what the law was given to do. \par \tab We see, then, from the very time and manner in which the law was introduced, that it could not have been designed to interfere with the covenant of promise; and as all that pertained to redemption, the inheritance, and the means of life and blessing, came by that covenant, the law was manifestly given to provide none of them. Nor could it make any alteration on the law in this respect, that it was made to assume the form of a covenant. Why this was done, we shall inquire in the sequel. But looking at the matter still in a merely negative point of view, it is obvious, that the law's coming to possess the character of a covenant, could give it no power to make void the provisions of that earlier covenant, which secured for the seed of Abraham, as heaven's free gift, the inheritance and everything properly belonging to it. And if the Israelites should at any time come to regard the covenant of law as having been made for the purpose of founding a title to what the covenant with Abraham had previously bestowed, they would evidently misinterpret the meaning of God, and confound the proper relations of things. This, however, is what they actually did on a large scale, the grievous error and pernicious consequences of which are pointed out in \cf2\ul Gal_4:21-31\cf0\ulnone :" Tell me, ye that desire to be under the law, do ye not hear the law? For it is written, that Abraham had two sons, the one by a bond maid the other by a free-woman. But he, who was of the bondwoman?, was born after the flesh.; but he of the free-woman was \par \par Page 149 WHAT THE LAW COULD NOT DO. \par \par by promised, Which things are an allegory; for these are the two covenants, the one from the Mount Sinai, which gendereth to bondage, which is Hagar. For this Hagar is (i. e. corresponds to) Mount Sinai in Arabia, and answereth to Jerusalem, which now is, and is in bondage with her children. But Jerusalem which is above, is free, which is the mother of us all. For it is written, (\cf2\ul Isa_54:1\cf0\ulnone ), Rejoice thou barren, that bearest not, break forth and cry, thou that travailest not: for the desolate hath many more children than she that hath an husband. Now we, brethren, as Isaac was, are the children of promise," &c. \par \tab Here the proper wife of Abraham, Sarah, and his bondmaid Hagar, are viewed as the representatives of the two covenants respectively, and the children of the two mothers as, in like manner, representatives of the kind of worshipers, whom the covenants were fitted to produce. Sarah, the only proper spouse of Abraham, stands for the heavenly Jerusalem; that is, the true church of God, in which he perpetually resides, and begets children to himself. Whoever belong to it are born from above, "not of blood, nor of the will of the flesh, nor of the will of man, but of God." And that Sarah's son might be the fit representative of all such, his birth was delayed till she had attained an advanced age. Born as Isaac was, it was impossible to overlook the immediate and supernatural operation of God's hand in his birth; and if ever mother had reason to say, "I have gotten a man from the Lord," it was Sarah when she brought forth Isaac. But what was true of Isaac's natural birth, is equally true of the spiritual birth of God's people in every age. The church, as a heavenly society, is their mother. But that church is so, simply because she is the habitation of God, and the channel through which his grace, flowing into the dead heart of nature, quickens it into newness of life. And the covenant in the hand of this church, by which she is empowered to bring forth such children to God, must be substantially the same in every age; viz. the covenant of grace, which began to be disclosed in part on the very scene of the fall which was again more distinctly revealed to Abraham, when he received the promises of a seed of blessing, and. an inheritance everlasting, and which has been clearly brought to light, and finally confirmed in Christ for the whole elect family of God. This unquestionably is the covenant which answers to Sarah, and \par \par Page 150 THE TYPOLOGY OF SCRIPTURE. \par \par belongs to the heavenly Jerusalem; to this covenant all the real children of God owe their birth, their privileges, and their hopes; those, who are born of it, in whatever age of the church, are born in freedom, and heirs of the inheritance. \par \tab It is this church, standing in and growing out of this covenant, that the prophet Isaiah addresses, in the passage quoted by the apostle, as a " barren woman, a widow, and desolate," and whom he comforts with the promise of a numerous offspring. He does not expressly name Sarah, but he evidently has her in his eye, and draws his delineation both of the present and the future in language suggested by her history. For, as in her case, so the seed of the true church was long in coming, and slow of increase, compared with those born after the flesh. It seemed often, especially in such times of backsliding and desolation as those contemplated by the prophet, as if the spouse were absolutely forsaken, or utterly incapable of being a mother, and she appeared all the more in need of consolation, as her carnal rival even then possessed a large and numerous offspring. But the prophet cheers her with the prospect of better days to come; and gives her the assurance, that, in the long run, her spiritual seed would greatly outnumber the fleshly seed of the other. This prospect began (as the apostle intimates, 5:31) to be more especially realized, when the kingdom opened the door of salvation to the Gentiles. \par \tab The other covenant, which answers to Hagar, was the covenant of law ratified at Sinai; but that by no means corresponding, as is often represented, to the Old Testament church or dispensation. For viewed in the light of mothers, the two covenants are spoken of as directly opposite in their nature, tendency, and effects, while the Old and New Testament dispensations present no such contrast to each other. They are rather to be regarded as in all essential respects the same. They differ, not as Ishmael differed from Isaac, but only as the heir, when a child, differs from the heir when arrived at maturity. Of all the true members of both churches, Abraham is the common parent and head; and whether outwardly descended from his loins or not, they constitute properly but one people. They are all the children of faithful Abraham, possessing his covenant-relation to God, and his interest in the promises of good things to come, (\cf2\ul Rom_4:11-13\cf0\ulnone ; \cf2\ul Gal_3:29\cf0\ulnone ). But the seed that came by Hagar, which was born, not \par \par Page 151 WHAT THE,LAW COULD NOT DO. \par \par properly of God, but of the will of the flesh, was entirely of another kind, and represented no part of the true church in any age; it represented only the carnal portion of the professing church the unregenerate, idolatrous, or self-righteous Israelites of former times, who deemed it quite enough that they were able to trace their descent from Abraham-and the merely nominal believers now, who satisfy themselves with an outward standing among the followers of Jesus, and a formal attendance on some of the ordinances of his appointment. These are they, "who say they are Jews, but are not;" they no more belonged to the seed of God, under the Old Testament, than they do under the New; they are Ishmaelites, not Israelites-a spurious, fleshly offspring, that should never have been born, and when born, without any title to the inheritance and the blessing. \par \tab It was the prevailing delusion of the Jews in our Lord's time, as it had been also of many former times, not to perceive this not to understand, what yet God had taken especial pains to teach them, that the subjects of his love and blessing were always an elect seed. From the time of Abraham, they had chiefly belonged to his stock, but never had they at any period embraced all his offspring: not the sons of Hagar and Keturah, but only the son of Sarah; not both the sons of Isaac, but only Jacob; not all the sons of Jacob, but only such as possessed his faith, and were, like him, princes with God. The principle, " not all Israel, who are of Israel," runs through the entire history; and too often also do the facts of history afford ground for the conclusion, that those who were simply of Israel, had greatly the preponderance in numbers and influence over such as truly were Israel. \par \tab But how did such children come to exist at all? How did they get a being within the bosom of the church of God? They also had a mother, represented by Hagar, and that mother, as well as the other, a covenant of God, the covenant of Sinai. But why should it have produced such children? In one way alone could it possibly have done so; viz. by being put out of its proper place, and turned to an illegitimate use. God never designed it to be a mother; no more than Hagar, respecting whom Abraham sinned, when he turned aside to her, and took her for a mother of children; her proper place was that only of an handmaid to Sarah. And it was, in like manner, to pervert the covenant of law from \par \par Page 152 THE TYPOLOGY OF SCRIPTURE. \par \par Sinai to an improper purpose, to look to it as a parent of life and blessing; nor could any better result come from the error. "It gendereth unto bondage," says the apostle; that is, in so far as it gave birth to any children, these were not true children of God, free, spiritual, with hearts of filial confidence and devoted love; but miserable bondmen, selfish, carnal, full of mistrust and fear. Of these children of the Sinaitic covenant we are presented with a finished specimen in the Scribes and Pharisees of our Lord's time men, who were chiefly remarkable for the full and ripened. development of a spirit of bondage in religion-who were complete in all the garniture of a sanctified demeanor, while they were full within of ravening and wickedness-worshipping a God, whom they eyed only as the taskmaster of a laborious ritual, by the punctual observance of which they counted themselves secure of his favour and blessing-crouching, like slaves, beneath their yoke of bondage, and loving the very bonds that lay on them, because nothing higher than the abject and hireling spirit of slavery breathed in their hearts. Such were the children, whom the covenant of law produced, as its natural and proper offspring. But did God ever seek such children? Could he own them as members of his kingdom? Could he receive them to an interest in his promised blessings? Assuredly not; and therefore it was entirely against his mind, when his professing people looked in that direction for life and blessing. If really his people, they already had these by another and earlier covenant which could give them; and those who still looked for them to the covenant of law, only got a serpent for bread, instead of a blessing a curse.\fs16 1\fs24 \par \tab It seems very strange, that so many Christian divines, especially of such as hold evangelical principles, should here have fallen into substantially the Jewish error, representing the Israelites as being in such a sense under the covenant of law, that by obedience to it they had to establish their title to the inheritance. Not only does Warburton call the dispensation, under which they were placed, roundly " a dispensation of works,"\fs16 2\fs24 but we find Dr \par \par \fs16 1 On this negative side of the law, may be consulted Bell on the Covenants, which, though full of repetition, is clear and satisfactory on this part of the subject; it forms a sort of expanded, though certainly rather tedious illustration of Vitringa's Com. on \cf2\ul Isa_54:1\cf0\ulnone . On the positive side of the law, or what it was designed to do, the work is not quite so successful. " \par 2 Div. Leg. B. v, Note C. \fs24\par \par Page 153 WHAT THE LAW COULD NOT DO. \par \par John Erskine, an evangelical writer, among many similar things, writing thus: "He, who yielded an external obedience to the law of Moses, was termed righteous, and had a claim in virtue of his obedience to the land of Canaan, so that doing these things he lived by them. Hence Moses says, \cf2\ul Deu_5:25\cf0\ulnone ,'It shall be our righteousness, if we observe to do all these commandments before the Lord our God' i. e. it shall be the cause and matter of our justification, it shall found our title to covenant blessings. But to spiritual and heavenly blessings, we are entitled by the obedience of the Son of God, not by our own."\fs16 1\fs24 It was very necessary, when the learned author made obedience to the covenant of Sinai the ground of a title to the inheritance of Canaan, that he should bring down its terms as low as possible; for had these not been of a superficial and formal nature, it would manifestly have been a mockery to make the people's obedience the ground of their title. But what, then, becomes of the covenant of Abraham, if the inheritance, which it gave freely in promise to his seed, had to be acquired over again by deeds of law? And what, indeed, becomes of the spiritual and unchangeable character of God, if in one age of the church, he should appear to have exacted duties of an external kind, as the ground of a title to his blessing, while in another all is given of grace, and the duties required are pre-eminently inward and spiritual! In such a case, there not only could have been no proper correspondence between the earlier and the later dispensations, but the revealed character of God must have undergone an essential change; he could not be "the Jehovah, that changeth not." The confusion arises from assigning to the covenant of law a wrong place, and ascribing to it what it was never intended to do or give. "God did never make a new promulgation of the law by revelation to sinful men, in order to keep them under mere law, without setting before them, at the same time, the promise and grace of the new covenant, by which they might escape from the curse, which the law denounced. The legal and evangelical dispensations have been but different dispensations of the same covenant of grace, and of the blessings thereof. Though there is now a greater degree of light, consola\par \par \fs16 1 Theological Dissertations, p. 44. \fs24\par \par Page 154 THE TYPOLOGY OF SCRIPTURE. \par \par tion, and liberty, yet if Christians are now under a kingdom of grace, where there is pardon upon repentance, the Lord's people under the Old Testament, were (as to the reality and substance of things) also under a kingdom of grace."\fs16 1\fs24 So that it is quite wrong, as the judicious author states, to represent those "who were under the pedagogy of the law, as if they had been under a proper and strict covenant of works." \par \tab Bahr, who rises immeasurably above all who have imbibed their notions of the legal dispensation in the school of Spencer and Warburton, and who everywhere exhibits a due appreciation of the moral and religious element in Judaism, still so far coincides with them, that he elevates the law to a place not properly its own. After investigating the descriptions given of the Decalogue, he draws the conclusion, that " for Israel this formed the foundation of its whole existence as a people, the root of its religious and political life, the highest, best, most precious thing the people had, their one and all."\fs16 2\fs24 So also again, when speaking of the covenant and the law being entirely the same, he says to the like effect: "This covenant first properly gave Israel as a people its being; it was the root and basis of the life of Israel as a people \fs16 3\fs24 No doubt understanding, as he does, by the law or covenant all the precepts and institutions of Moses, which he holds to have been represented in the Decalogue, the idea here expressed is not quite so wide of the truth as it might otherwise appear. But still the statement is by no means correct; it is utterly at variance with the facts of Israel's history, and calculated to give a false impression of the whole nature and design of the Mosaic legislation. It presents this to our view simply as a dispensation of works, having law for the root of life, and consequently the deeds of law for the only ground of blessing. In plain contrariety to the assertion of the apostle, \fs16 4\fs24 it virtually says that a law was given which brought life, and that righteousness was by the law. Finally, it gives such a place to the mere requirements and operations of law, that nothing remained for grace to do, but merely to pardon the shortcomings and transgressions of which men might \par \fs16\par 1. Fraser on Sanctification; Explic. of \cf2\ul Rom_7:8\cf0\ulnone . \par 2. Symbolik, i. 386, 387. \par 3. Symbolik, ii. p. 389. \par 4. \cf2\ul Gal_3:21\cf0\ulnone . \fs24\par \par Page 155 WHAT THE LAW COULD NOT DO. \par \par be guilty, as subject to law; all else was earned by the obedience performed; even forgiveness itself in a manner was thus earned, because obtained as the result of services rendered in compliance with the terms and prescriptions of law. \par \tab This glorification of law, however, has not been confined to the Old Testament Church. There are not a few Christian divines who are so enamored of law, that the gospel of the grace of God has become in their hands only a kind of modified covenant of works; and they can only account for faith holding the peculiar place assigned to it in the work of salvation, because in their view it comprehends all graces and virtues in its bosom. Salvation appears not directly and properly as the free gift of divine grace in Christ, but rather as the acquired result of man's evangelical righteousness, or, as it is generally termed, his sincere though imperfect obedience. The title to heaven must still be earned, only the satisfaction of Christ has secured its being done on much easier conditions. There is no need for our entering into any exposure of this New Testament legalism, as we have seen that its prototype under the Old Testament, though it had more seemingly to countenance it, was still without any proper foundation. But we may briefly advert to the statements of another class of theologians, who, while they admit that the Old, as well as the New Testament Church, was under a dispensation of grace, to which it owed all its privileges, blessings, and hopes, at the same time regard the covenant of Sinai as in itself properly the covenant of works, by obedience to which, if faithfully and fully rendered, men would have founded a title to life and blessing. They justly regard it as in substance a republication of the law of holiness originally impressed upon the soul of Adam; but fall into perplexity and confusion by adopting a somewhat erroneous view of the primary design and object of that law. The righteousness there required they are accustomed to represent as that " by the doing of which man was to found his right to promised blessings;"\fs16 1\fs24 or, to use the language of another, "in virtue of which lie might thereon plead and demand the reward of eternal life."\fs16 2\fs24 Then, viewing such a law or covenant of works in reference to men as \par \par \fs16 1 Bell on Covenants, p. 198. 2 Boston's Notes on Marrow of Modern Divinity, p. 1, Introd. \fs24\par \par Page 156 THE TYPOLOGY OF SCRIPTURE. \par \par sinful the works required in it are necessarily considered as i thee condition of a sinner's justification and acceptance with God," "a law to be done that he might be saved." \fs16 1\fs24 \par \tab But was a law ever given, or a covenant ever made with man with any such professed design? Was it even propounded thus to Ada-m in paradise? Had he not received as a free gift from the hand of God, before anything was exacted of him in the way of obedience, both the principle of a divine life and an inheritance of blessing? So far from needing to found by deeds of righteousness a title to these, he came forth at the very first fully fraught with them; and the question with him was, not how to obtain what he had not, but how to continue in the enjoyment of what he already possessed. This he could no otherwise do than by fulfilling the righteous ends for which he had been created. To direct him towards these, therefore, must have been, if not the ole, at least the direct and ostensible object of whatever law was outwardly proposed to him, or inwardly impressed upon his conscience. If the word to him might be said to be, " Do this and live," it could only be in the sense of his thereby continuing in the life, in the possession and blessedness of which he was created. And it was the fond conceit of the Pharisaical Jews, that their law was given for purposes, higher even than those for which any law was given to man in innocence; that they might, by obedience to law, work out a righteousness, and acquire a title to life and glory, which did not naturally belong to them. It is simply against this groundless and perverse notion, which had come latterly to diffuse its leaven through the whole Jewish mind, that our Lord and his apostles are to be understood as speaking, when in a manifold variety of ways they endeavor to withdraw men's regards from the law, as a source of life, and point them to the riches of divine grace.\fs16 2\fs24 It is, then, carefully to be remembered, in regard to the Old \par \par \fs16 1 Ib. P. 1, c. 1, and the Marrow itself there; also Fraser on \cf2\ul Rom_7:4\cf0\ulnone , and Chalmers's Works, vol. 10 p. 207. \par 2 Rom. iii. vii.; \cf2\ul 2Co_3:6\cf0\ulnone -7; \cf2\ul Gal_3:11\cf0\ulnone , 21; \cf2\ul Php_3:8-9\cf0\ulnone ; \cf2\ul Eph_1:3-7\cf0\ulnone ; \cf2\ul Tit_3:4-7\cf0\ulnone ; 1 John i. 5:11; also of our Lord's Discourses, Luke xv.; xix. 1-10; \cf2\ul Joh_3:16\cf0\ulnone -18; vi. 51. When he directed the lawyer, who tempted him with the question, " Master, what shall I do to inherit eternal life?" to the commandments of the law, and in reference to the perfect love there required to God and man, said, " This do and thou shalt live;" it is clear he merely met the inquirer on his own ground, and aimed at send- \fs24\par \par Page 157 WHAT THE LAW COULD NOT DO. \par \par Testament church, that she had two covenants connected with her constitution-a covenant of grace, as well as of law; and that the covenant of law, as it came last, so it took for granted the provisions of the existing covenant of grace. It was grafted upon this, and grew out of it. Hence, in revealing the terms of the legal covenant, the Lord spake to the Israelites as already their God, from whom they had received life and freedom (\cf2\ul Exo_20:2\cf0\ulnone ), proclaimed himself as the God of mercy, as well as of holiness (v. 5, 6), recognized their title to the inheritance as his own sovereign gift to them (v. 12), thus making it clear to all, that the covenant of law raised itself on the ground of the previous covenant of grace, and sought to carry out this to its legitimate and fruitful results.\fs16 1\fs24 \par \tab That this also is the order of God's procedure with men under the Gospel, nothing but the most prejudiced mind can fail to perceive. Everywhere does God there present himself to his people as in the first instance a giver of life and blessing, and only afterwards as an exacter of obedience to his commands. Their obedience, so far from entitling to salvation, can never be acceptably rendered, till they have become partakers of the blessings of salvation. These blessings are altogether of grace, and are, therefore, received through faith. For what is faith, but the acceptance of heaven's grant of salvation, or a trusting in the record in which the grant is conveyed? So that, in the order of each man's experience, there must, as is fully brought out in the epistle to the \par \par \fs16 ing him away with an impression of the impossibility of obtaining life by perfecting himself in the law's requirements. So also, such expressions as that in \cf2\ul Rom_7:10\cf0\ulnone , of "the commandment being ordained to life," (lit. which was for, or unto life), cannot mean that it was given to confer life, or to shew the way of obtaining it, for this is denied of any law that ever could have been given to sinful men, \cf2\ul Gal_3:21\cf0\ulnone . It simply means, that the law was given to subserve or promote the purposes of God in respect to life. \par \tab 1 The relation between the two covenants is briefly, but correctly stated by Sack in his Apologetik, p. 179: " The matter of the law is altogether grounded upon the covenant of promise made with Abraham..... The law neither could nor would withdraw the exercise of faith from the covenant of promise, or render that superfluous, but merely formed an intermediate provision, until the fulfillment came." The relation is seldom correctly made out by writers of the class last referred to. For example, Boston would have the two covenants to have been revealed simultaneously from Sinai, making the Sinaitic covenant as much a covenant of grace as of law, (on the Marrow, p. 1, c. 2.) Burgess (on Moral Law and Covenants, p. 224,) represents it as properly a covenant of grace. \fs24\par \par Page 158 THE TYPOLOGY OF SCRIPTURE. \par \par Romans, first be a participation in the mercies of God, and then growing out of this a felt and constraining obligation to run the way of God's commandments. How can it, indeed, be otherwise? How were it possible for men, laden with sin, and underlying the condemnation of heaven, to earn anything at God's hands, or do what might seem good in his sight, till they become partakers of grace? Can they work up so far, at least, against the stream of his displeasure, and begin of themselves the process of recovery, which they only require him to perfect? To imagine the possibility of this, were to betray an utter ignorance of the character of God in reference to his dealings with the guilty. He can, for his Son's sake, bestow eternal life and blessing on the most unworthy, but he cannot stoop to treat and bargain with men about their acquiring a title to it through their own imperfect services. They must first receive the gift through the channel of his own providing; and only when they have done this, are they in a condition to please and honour him. Not more certainly is faith without works dead, than all works are dead which do not spring from the living root of faith already implanted in the heart. \par \cf3\fs23\par } gs already conferred. It was given rather as an handmaid to the covenant, to minister in an inferior, but still necessary place, to the higher ends and purposes which the covenant itself had in view. And hence, when considered as standing in that its proper place, it is fitly regarded as an additional proof of the goodness of God towards his people: " He made known his ways unto Moses, his statutes and his judgments unto Israel; he hath not dealt so with any people." \par \tab 1. The first and immediate purpose for which the law was given to Israel, was that it might serve as a revelation of the righteousness which God expected from them as his covenant-people in the land of their inheritance. It was for this inheritance they had been redeemed. They were God's own peculiar people, his children and heirs, proceeding, under the banner of his covenant, to occupy his land. And that they might know the high ends for which they were to be planted there, and how these ends were to be secured, the Lord took them aside by the way, and gave them this revelation of his righteousness. As the land of their inheritance was emphatically God's land, so the law, which was to reign paramount there, must of necessity be his law, and that law itself the manifestation of his righteousness. With no other view, could God have stretched out his hand to redeem a people to himself, and with no other testimony set them as his witnesses before the \par \pard\ltrpar\cf0\par Page 160 GO THE TYPOLOGY OF SCRIPTURE. \par \par eye of the world, on a territory peculiarly his own. He must have acted here in the highest sense for his own glory; and as his glory, viewed in respect to his moral government, is essentially bound up with the interests of righteousness, so those whom he destined to be the chosen instruments for shewing forth his glory in the region prepared for them, must go thither with the revelation of his righteousness in their hand, as the law which they were to carry out into all the relations of public and private life. \par \tab The same thing might be said in this respect of the land as a whole, which the Psalmist declares in reference to its spiritual centre-the place on which the tabernacle was pitched: "Lord, who shall abide in thy tabernacle? Who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart." (Ps. xv.) And again in Psalm xxiv.: " Who shall ascend into the hill of the Lord, and who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul to vanity, nor sworn deceitfully." There can be no doubt, that the character here meant to be delineated is, that of the true servants of God, as contradistinguishec from hypocrites the real denizens of his kingdom, whose high distinction it was to be dwellers and sojourners with him. The going up to the hill of God, standing in his holy place, or abiding in his tabernacle, is merely an image to express this spiritual idea. The land as a whole being God's land, the people as a whole should also have been found dwelling as guests, or sojourning with him. (\cf2\ul Lev_25:23\cf0\ulnone .) But this they could only be in reality, the Psalmist means to say, if they possessed the righteous character he delineates. In both of the delineations he gives, it is impossible to overlook a reference to the precepts of the Decalogue. And that such delineations should have been given at a time when the tabernacle service was in the course of being set up anew with increased splendor, was plainly designed to sound a warning in the ears of the people, that whatever regard should be paid to the solemnities of worship, it was still the righteousness in thought, word, and deed, as required in the precepts of the Decalogue, which God pre-eminently sought. This was what peculiarly fitted them for the place they occupied, and the destiny they had to fill. Hence, not only the righteousness of the Decalogue in general, but that especially of the second \par \par Page 161 PURPOSES FOR WHIICH THE LAW WAS GIVEN. \par \par table, is made prominent in the description, because hypocrites have so many ways of counterfeiting the works of the first table.\fs16 1\fs24 \par \tab It makes no essential alteration on the law in this point of view, that it was made to assume the form of a covenant. For what sort of covenant was it? And with what object ratified? Not as an independent and separate revelation; but only, as already stated, an handmaid to the previously existing covenant of promise. On this last, as the divine root of all life and blessing, it was grafted; and rising from the ground which that former covenant provided, it proceeded to develop the requirements of righteousness, which the members of the covenant ought to have fulfilled. It was merely to impart greater solemnity to this revelation of righteousness to give to its calls of duty a deeper impression and firmer hold upon the conscience-to render it clear and palpable, that the things required in it were not of loose and uncertain, but of most sure and indispensable obligation, it was for such reasons alone that the law, after being proclaimed from Sinai, was solemnly ratified as a covenant. By this most sacred of religious transactions the Israelites were taken bound as a people to aim continually at the fulfillment of its precepts. But its having been turned into a covenant did not confer on it a different character from that which belonged to it as a rule of life and conduct, or materially affect the results that sprung either from obedience or disobedience to its demands; nor was any effect contemplated beyond that of adding to its moral weight and deepening its hold upon the conscience. And the very circumstance of its being ratified as a covenant, having God in the relation of a Redeemer for one of the contracting parties, was fraught with comfort and encouragement; since an assurance was thus virtually given, that what God in the one covenant of law required his people to do, he stood pledged in the other covenant of promise with his divine help to aid them in performing. The blood of the covenant as much bound God to confer the grace to obey, as it bound them to render the obedience. So that, while there was in this transaction something fitted to lighten, rather than to aggravate, the burden of the law's yoke, there was, at the same time, what involved the necessity of compliance with the tenor of its requirements, and took away all excuse from the willfully disobedient, \par \par \fs16 1 See Hengstenberg and Calvin on \cf2\ul Psa_15:2\cf0\ulnone . \par \par VOL. II \tab\tab M \fs24\par \par Page 162 THE TYPOLOGY OF SCRIPTURE. \par \par \tab The sum of the matter, then, was this: The seed of Abraham as God's acknowledged children and heirs, were \par going to receive' for their possession the land which he claimed as more peculiarly his own. But -they must go and abide there partakers also of his character of holiness, for thus alone could they either glorify his name, or enjoy his blessing. And so, bringing them as he did from the region of pollution, he would not suffer them to plant their foot within its sacred precincts, until he had disclosed to them the great lines of religious and moral duty, in -which the resemblance most essentially stands to his character of holiness, and taken them bound by the most solemn engagement to have the pattern of excellence set before them, as far as possible, realized in- practice, through all the dwellings of Canaan. Had they been but faithful to their engagement-had they as a people striven in earnest through the grace offered them in the one covenant to exemplify the character of the righteous man exhibited in the other, " delighting in the law of the Lord, and meditating therein day and night," then in their condition they would assuredly have been "'like a tree planted by the rivers of water, that bringeth forth his fruit in his season, whose leaf doth not wither, and whatsoever he doth prospereth." Canaan would then,. indeed, have verified the description of a land flowing with milk and honey. \par \tab We thus see in the immediate purposes of God respecting Israel a sufficient reason for the introduction of the law, and for the prominent place assigned to it in the divine dispensation. But if we connect the immediate with the intimate design of God in this portion of his dealings, we see the absolute necessity of what was done, in order to make the past a faithful representation of the future. Canaan stood to the eye of faith the -type of heaven; and the character and condition of its inhabitants should have presented the image of what theirs shall be, who have entered on the kingdom prepared for them before the foundation of the world. The condition of such, we are well assured, shall be all blessedness: and glory. The region of their inheritance shall be Immanuel's land-where the vicissitudes of evil, and the pangs of suffering9 shall be alike unknown-where every thing shall reflect the effulgent glory of its divine author, and streams of purest delight shall be ever flowing to satisfy the souls of the redeemed. But it is never to be forgotten, that their condition shall be thus replenished \par \par Page 163 PURPOSES FOR WHICH THE LAW WAS GIVEN. \par \par with all that is attractive and good, because their character shall first have become perfect in holiness. No otherwise than as conformed to Christ's image can they share with him in his inheritance; for the kingdom of which they are the destined heirs, is one which the unrighteous cannot inherit, nor shall corruption in any form or degree be permitted to dwell in it. "Its people shall be all righteous"--that is their first characteristic, and the second depending upon this, and growing out of it as its proper result, is, that they shall be all filled wish the goodness and glory of the Lord. \par \tab Hence, in addition to the moral ends of a direct and immediate kind which required to be accomplished, it was necessary also, in this point of view, to make the experience of God's ancient people, in connection with the land of promise, turn upon their relation to the law. As he could not permit them to enter the inheritance without first placing them under the discipline of the law, so neither could he permit them afterwards to enjoy the good of the land, when they lived in neglect of the righteousness the law required. In both respects, the type became sadly marred in the event, and the image it presented of the coming realities of heaven, was to be seen only in occasional lines and broken fragments. The people were so far from being all righteous, that the greater part were ever hardening their hearts in sin. On their part, a false representation was given of the moral perfection of the future world; and it was in the highest degree impossible that God on his part should countenance their backsliding so as notwithstanding to render their state a full representation of its perfection in outward bliss. He must of necessity trouble the condition and change the lot of his people, in proportion as sin obtained a footing among them. The less there was of heaven's righteousness in their character, the less always must there be of its blessedness and glory in their condition; until, at last, the Lord was constrained to say: " Because they have forsaken my law, which I set before them, and have not obeyed my voice, neither walked therein, but have walked after the imagination of their own heart; therefore, thus sayeth the Lord of hosts, the God of Israel: Behold I will feed them with wormwood, and give them water of gall to drink; I will scatter them also among the heathen, and will send a sword after them, till I have consumed them."\fs16 1\fs24 Such were the \par \par \fs16 1 \cf2\ul Jer_9:13-16\cf0\ulnone . \fs24\par \par Page 164 THE TYPOLOGY OF SCRIPTURE. \par \par imperfections of the type; let us rejoice, that in the antitype such imperfections can have no place. All there stands firm and secure in the unchanging faithfulness of Jehovah, and it will be as impossible for sin, as for adversity and trouble, to enter into the heavenly Canaan. \par \tab The view now given in respect to the primary reason for the giving of the law, is in perfect accordance with what is stated by the apostle in \cf2\ul Gal_3:19\cf0\ulnone " Wherefore, then, serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made." The meaning is, it was added to the provisions and blessings secured in the earlier covenant of promise, because of the disposition in the hearts of tie people to transgress the obligations under which they stood, and fall in with the corruptions of the world. To check this disposition-to keep their minds under the discipline of a severe and holy restraint and circumscribe and limit their way, so that no excuse or liberty would be left them to turn aside from the right path-for this reason the law was added to the covenant. But for that inherent proneness to sin, now sufficiently made manifest, there should have been no need for such an addition. Had the members of the covenant thoroughly imbibed its spirit, and responded as they should have done to the love God had manifested toward them in making good its provisions, they would of themselves have been inclined to do the things which were contained in the law. This, however, they were not; and hence the law came, pre-supposing and building upon the moral aim of the covenant, and more stringently binding upon their consciences the demands of righteousness, in order to stem the current of their sinful inclinations. It was to these inclinations alone that the law carried a hostile and frowning aspect; in respect to the people themselves, it came as a minister of good, and not of evil; and so far from being opposed to the promises of the covenant, it was rather to be viewed as a friendly monitor and guide, directing the people how to continue in the blessing of the covenant, and fulfill the ends for which it was established. \par \tab 2. There was, however, another great reason for the law being given, which is also, perhaps, alluded to by the apostle in the passage just noticed, when he limits the use of the law in reference to transgressions, to the period before Christ's appearance. Christ \par \par Page 165 PURPOSES FOR WHICH THE LAW WAS GIVEN. \par \par was to be pre-eminently the seed of promise, through whom the blessings of the covenant were to be secured; and when he should come, as a more perfect state of things would then be introduced, the law would no longer be required as it was before. While, therefore, it had an immediate and direct purpose to serve in restraining the innate tendency to transgression, it might be said to have had the further end in view of preparing the minds of len for that coming seed. And this it was fitted to do precisely through the same property, which rendered it suitable for accomplishing the primary design, viz. the perfect revelation it gave of the righteousness of God. It brought the people into contact with the righteous character of God, and bound them by covenant sanctions and engagements to make that the standard after which they should endeavor to regulate their conduct. But conscience, enlightened and aroused by the light which was thus made to shine upon them, was ever testifying of transgressions committed against the righteousness required. Instead of being a witness to which they could appeal in proof of their having fulfilled the high ends for which they had been chosen and redeemed by God, the law rather did the part of an accuser, testifying against them of broken vows and violated obligations. And thus keeping perpetually alive upon the conscience a sense of guilt, it served to awaken in the hearts of those who really understood its spiritual meaning, a feeling of the need, and a longing expectation of the coming, of Him who was to bring in the more perfect state of things, and take away sin by the sacrifice of himself. \par \tab The certainty of this effect both having been from the first designed, and also to some extent produced by the law, will always appear the more obvious, the more clearly we perceive the connection between the law and the ritual of worship, and see how inadequately the violations of the one seemed to have been met by the provisions of the other. We shall have occasion to refer to this more fully under the next division. But in some of the confessions of the Old Testament saints, we have undoubted indications of the feeling that the law, which they stood bound to obey, contained a reach of spiritual requirement which they were far from having complied with, and brought against them charges of guilt, from which they could obtain no satisfactory deliverance by any means of expiation then provided. The dread which God's \par \par Page 166 THE TYPOLOGY OF SCRIPTURE \par \par manifested presence inspired, even in such seraphic bosoms as Isaiah's, " Wo is me, for I am undone, because I am a man of unclean lips, and mine eyes have seen the king, the Lord of Hosts'," is itself a proof of this; for it betokened a conscience much more alive to impressions of guilt, than to the blessings of forgiveness and peace. It shewed that the law of righteousness had written its convictions of sin too deeply on the tablet of the heart, for the ceremonial institutions thoroughly to supplant them by the full sense of reconciliation. But a still more decided testimony to the same effect was given by the Psalmist, when in compositions designed for the public service of God, and of course expressing the sentiments of all sincere worshipers, he at once celebrated the law of God as every way excellent and precious, and at the same time spake of it as " exceeding broad," -felt that it accused him of iniquities " more in number than the hairs of his head," so that if " the Lord were strict to mark them, none should be able to stand before him,"-nay, sometimes found himself in such a sense a sinner, that no sacrifice or offering could be accepted, and his soul was left without any ostensible means of atonement and cleansing, with nothing indeed to rest upon, but an unconditional forgiveness on God's part, and renewed surrender on its own. \par \tab It was this tendency of the law to beget deep convictions of sin, and to leave upon the mind such a felt want of satisfaction, which disposed truly enlightened consciences to give a favorable hearing to the doctrines of the Gospel, and to rejoice in the consolation brought in by Christ. It was this which gave in their minds such emphasis to the contrast: " The law came by Moses, but grace and truth came by Jesus Christ," and which led St. Paul to hold it out as an especial ground of comfort to believers in Christ, that " by him they might be justified from all things, from which they could not be justified by the law of Moses." It was this feature also of the law, which the same apostle had more particularly in his eye, when lie described it as a "' schoolmaster to lead men to Christ" shutting them up, by its stern requirements and wholesome discipline, to the faith which was afterwards to be revealed. And the contrast which he draws in the 3d chapter of the 2d Epistle to the Corinthians, between the law and the gospel, proceeds entirely upon the same ground in reference to the law; that is, it is viewed simply as by itself. in the matter of its pre- \par \par Page 167 PURPOSES FOR WHICH THE LAW WAS GIVEN. \par \par cepts, a revelation of the perfect righteousness of God, and, apart from the covenant of promise, with which it was connected, fitted only to inspire fear and trembling, or to bring condemnation and death. He, therefore, calls it the ministration of condemnation, a letter that killeth, as in \cf2\ul Rom_7:10\cf0\ulnone , he testifies of having found it in. his own experience to be unto death. The apostle does not mean to say, that this was properly the object for which the law was given-for then it had come directly to oppose and subvert the covenant of promise but that it was an inseparable effect attending it,-arising from the perfection of its character as a rule of righteousness, compared with the manifold imperfections and:sins ever discovering' themselves among, men. And hence it only required spiritual minds, such as would enter thoroughly into the perception. of the law's character, first to take them deeply sensible of their own guilt, and then to awaken in them the desire of something higher and better than was then provided for the true consolation of Israel. \par \tab An important connection thus arises between the law and the:gospel, and both are seen to hold respectively their proper places in the order of the divine dispensations. " It is true," as Tholuck has remarked with sound discrimination, "that the New Testament speaks more of grace than of sin; but did it not on this very account pre-suppose the existence of the Old Covenant with the law, and a God who is an holy and jealous God, that will not pass by transgression and sin? The Old Covenant was framed for the conviction of sin, the New for the forgiveness of sin. The moral law, which God has written in indelible lines upon the heart of every man, was once also proclaimed with much solemnity fro-m Sinai, that it might be clear that God, who appeared in fire and flame as the revealer of his holy law, is the same who has imprinted the image of holiness deep in the secret chambers of the bosom. Is not Israel, incessantly resisting with his stiff neck the God of love, until he has always again been reduced to subjection by the God of fiery indignation, an image of proud humanity in its constant warfare against God who seeks to conquer them by anger and love?"\fs16 1\fs24 Hence, the order of God's dis- \par \par \fs16 1. From a work, Die Lehre von der Stinde und voem Verslshner, as quoted by Bialloblotzky, De Abrogationle Legis, p. 82, 83. \fs24\par \par Page 168 THE TYPOLOGY OF SCRIPTURE. \par \par sensations is substantially also the order of each man's experience. The sinner must be humbled and bruised by the law, or, by some manifestation of God's righteousness, he must have his conscience aroused to a sense of sin, before he can be brought heartily to acquiesce in the gospel method of salvation. Therefore, not only had the way of Christ to be prepared by one, who with a voice of terror preached anew the law's righteousness and threatenings, but Christ himself also needed to enter on the blessed work of the world's evangelization, by unfolding the wide extent and deep spirituality of the law's requirements. For, how large a portion of the Sermon on the Mount is taken up in giving a clear and searching exposition of the law's righteousness, and rescuing it from the false and extenuating glosses under which it had been buried? Nay Christ, during his personal ministry, could proceed but a small way in openly revealing the grace of the gospel, because after all the work of the law was so imperfectly clone in the hearts even of his own disciples. And so still in the experience of men at large; it is because the sense and condemnation of sin are so seldom felt, that the benefits of salvation are so little known.\fs16 1\fs24 \par \tab 3. The necessary connection that subsisted between the law and the ceremonial institutions of the Old Testament, may be,given as a still further reason of its revelation and enactment although, when properly understood, this was not so much a distinct and separate end, as a combination of the two already specified. This law, perfect in its character, and perpetual in its obligation, formed the groundwork of all the symbolical services afterwards imposed; as was distinctly implied in the place chosen \par \par \fs16 1 The use of the law now described, though properly but its secondary design, is very commonly given by popular writers of this country, as its chief, or almost only use, to the Israelites. Thus Bell on Cov. p. 142, speaking of God's design in giving the law from Sinai, says, " God gave it in subserviency to the promise, to shew unto sinners their transgression and their guilt, and of consequence to drive them unto it." So another still more strongly; " God made it (viz. the covenant of law, which is regarded by the author as the same with the covenant of works) with the Israelites for no other end, than that man being thereby convinced of his weakness, might flee unto Christ.'" (Marrow of Modern Div. P. i. c. 2). Their putting this design first, and making it in a manner all, arose from their viewing the religion of the Old Covenant too exclusively in a typical aspect, as if the things belonging to it had not also had and immediate and direct bearing. \fs24\par \par Page 169 PURPOSES FOR WHICH THE LAW WAS GIVEN. \par \par for its permanent position. For, as the centre of all Judaism was the tabernacle, so the centre of this again was the law-the ark, which stood enshrined in the Most Holy Place, being made for the sole purpose of keeping the two tables of the covenant. So that the reflection could hardly fail to force itself on all considerate and intelligent worshipers, that the observance of this law was the great end of the religion then established. Nor could any other use be imagined, of the strictly religions rites and institutions, which so manifestly pointed to this law, as their common ground and centre, than either to assist as means in preserving alive the knowledge of its principles, and promoting their observance-or as remedies to provide against the evils naturally arising from its neglect and violation. \par \tab These two objects plainly harmonize with the reasons already assigned for the giving of the law, and present the ceremonial services and institutions to our view, as partly subservient to the righteousness it enjoined, and partly conducive to its ulterior end of leading souls to Christ. It will be our endeavor in the next Book to bring fully out, and illustrate this relation between the law of the two tables, and the symbols of Judaism. But at present we must content ourselves with briefly indicating its general nature. \par \tab (1). In so far as those symbols had in view the first of the objects just mentioned, they are to be regarded in the same general light as the means and ordinances of grace, under the New Testament. It is through these that the knowledge of the Gospel is diffused, its divine principles implanted in the hearts of men, and a suitable channel also provided for expressing the thoughts and feelings which the reception of the Gospel tends to awaken. Such also was one great design of the law's symbolical institutions, though with a characteristic difference suited to the time of their appointment. They were formal, precise, imperative, as for persons in comparative childhood, who required to be kept under the bonds of a rigid discipline, and a discipline that should chiefly work from without inwards, so as to form the soul to right thoughts and feelings, while, at the same time, it provided appropriate services for the exercise of such when formed. Appointed for these ends, the institutions could not be of an arbitrary nature, as if the authoritative command of God were the only reason, that \par \par Page 170 THE TYPOLOGY OF SCRIPTURE. \par \par could be assigned for their appointment, or as if the external service were required simply on its own account. They stood to the law, in the stricter sense-the law of the ten commandments-in the relation of expressive signs and faithful monitors) perpetually urging upon men's consciences, and impressing, as it were, upon their senses, the essential distinctions between right and wrong, which the law plainly revealed and established. The symbolical ordinances did not create these distinctions; they did not of themselves even indicate wherein the distinctions stood; and in this partly appeared their secondary and subservient position, as compared with the law of the two tables. The ordinance, for example, respecting clean and unclean in food, pointed to a distinction in the moral sphere-to one class of things to be avoided as evil, and another to be sought after as good; but it gave no intimation as to what might actually be the one or the other. S0, again, the ordinance respecting leprosy had respect to sin as a deadly evil, which was sure to bring down upon him who indulged in it, the judgment of God; but it was silent as to what really constituted sin, referring for the knowledge of this to the fundamental revelation of law-the testimony laid up in the ark of the covenant. To that everything belonging to the legal economy pointed as its ground and centre; and it was not to add anything to its obligations of duty, or to certify aught that it left doubtful, that such a multitude of external services was imposed, but to bring its solemn enactments constantly to remembrance, and bend the will into compliance with what they enjoined. \par \tab Such being the connection between the moral law in the legislation of Moses, and the symbolical rites and services annexed to it, it was plainly necessary that the latter required to be wisely arranged, both in kind and number, so as fitly to promote the ends of their appointment. They were not outward rites and services of any sort. The outward came into existence merely for the sake of the religious and moral elements embodied in it, for the spiritual lessons it conveyed, or the sentiments of godly fear and brotherly love it was fitted to awaken. And that such ordinances should not only exist, but also be spread out into a vast multiplicity of forms, was a matter of necessity; as the dispensation then set up admitted so very sparingly of direct instruction, and was comparatively straitened in its supplies of inward grace. Imper \par \par Page 171 PURPOSES FOR WHICH THE LAW WAS GIVEN.\par \par fect as those outward ordinances were, so imperfect that they were at last done away as unprofitable, the members of the Old Covenant were still chiefly dependent upon them for having the character of the divine law exhibited to their minds, and its demands kept fresh upon the conscience. It was therefore fit, that they should not only pervade, but should even be carried beyond the strictly religious territory, and should embrace all the more important relations of life, that the Israelite might thus find something in what he ordinarily saw and did, in the very food he ate and the garments he wore, to remind him of the law of his God, and stimulate him to the cultivation of that righteousness which it was his paramount duty to cherish and exemplify. \par \tab Were these things duly considered, another and worthier reason would easily be discovered for the occasional intermingling of the moral and the ceremonial parts of the Mosaic legislation, than what is very commonly assigned. This did not arise from a confounding of the positive and moral, the shadowy and the abiding, as if they stood upon the same level, and no distinction were recognized betwixt them. The position of the law of the ten commandments in the ark of the covenant, as we have already stated, to say nothing of the other marks of distinction belonging to it, stood as a perpetual sign before the eyes of the people, that the things there enjoined held immeasurably the highest rank. And the coupling together of the symbolical and the moral, and passing without a break from the one to the other-as is done, for example, in chap. xix. of Leviticus -did not arise from any failure to discern the essential difference between them, but to shew that, in the people's experience, the one could not exist apart from the other; that the symbolical was appointed for the sake of the moral, and could not fit into abeyance without leading to a neglect of the weightier matters of the law. We find in fact, the very same intermixture, and for the same reasons, in the hortatory parts of New Testament Scripture, as when, in the tenth chapter of Hebrews, the injunction to provoke one another to love and to good works, is immediately followed by the warning, not to forsake the assembling of ourselves together; or when, in the third chapter of the epistle to the Colossians, the exhortation to have the word of Christ dwelling in us, and to make frequent use of psalms and hymns, appears in the midst of the most strictly moral precepts. Not that the tilings are in them \par \par Page 172 THE TYPOLOGY OF SCRIPTURE. \par \par selves equal; the one is but the means, while the other is the end; but let the means be neglected, and what soon shall become of the end? \par \tab And there is another conclusion that grows out of what has been said. For, since the symbolical institutions of Judaism re-echoed the lessons of the moral law, and confirmed its testimony, it is plain that God never could be satisfied with a mere outward conformity to the letter of the Mosaic ritual. Support has often been sought in Scripture itself for Such an idea, especially in regard to the sacrifices, but no proper foundation exists for it there. Hengstenberg justly remarks, that "there cannot be produced out of the whole Old Testament one single passage, in which the notion, that sacrifices of themselves, and apart from the state of mind in the offerers, are well-pleasing to God, is noticed, except for the purpose of vigorously opposing it. When, for example, in \cf2\ul Lev_26:31\cf0\ulnone , it is said in reference to the ungodly,'I will not smell the savor of your sweet odors,' and when in \cf2\ul Gen_4:4-5\cf0\ulnone , we find that along with an outward similarity, the offerings of Cain and Abel met with such a different reception from God, and that this difference is represented as being based on something personal to the individuals, it is all but expressly asserted, that sacrifices were regarded only as expressive of the inner sentiment."\fs16 1\fs24 And again: "'That the law, with all its appearance of outwardness, still possessed throughout a religious-moral, an internal, spiritual character, is manifest from the fact that the two internal commands of love to God, and one's neighbour, are in the law itself represented as those in which all the rest lie enclosed, the fulfilment of which carried along with it the fulfilment of all individual precepts, and without which no obedience was practicable:'And now, Israel, what does the Lord thy God require of thee,' &c., (\cf2\ul Deu_10:12\cf0\ulnone , 6:5, 11:1. 13, 13:3, 30:15. 20; \cf2\ul Lev_19:18\cf0\ulnone ). If everything in the law is made to turn upon love, it is self-evident, that a dead bodily service could not be what was properly required. Besides, in \cf2\ul Lev_26:41\cf0\ulnone , the violation of the law is represented as the necessary product of an uncircumcised heart,' and in \cf2\ul Deu_10:16\cf0\ulnone , we find the remarkable words: 'And ye shall circumcise the foreskin of your heart, and be no more stiff-necked,' which condemn all Pharisaism, that is ever ex-\par \par \fs16 1 Introduc. to Ps. xxxii \fs24\par \par Page 173 PURPOSES FOR which THE LAW WAS GIVEN. \par \par pecting good fruit from bad trees, and would gather grapes from thorns, and figs from thistles." What is called tile ceremonial law, therefore, was in its more immediate and primary aspect, an exhibition by means of symbolical rites and institutions of the righteousness enjoined in the Decalogue, and a discipline through which the heart might be subdued into some conformity to the righteousness itself. \par \tab (2). But the more fully the ceremonial parts of the Mosaic legislation were fitted to accomplish this end, they must so much the more have tended to help forward the other end of the law; viz. to produce conviction of sin and prepare the heart for Christ. "By the law is the knowledge of sin" the sense of shortcomings and transgressions is in exact proportion to the insight that has been obtained into its true spiritual meaning. And the manifold restrictions and services of a bodily kind, which were imposed upon the Israelites, as they all spoke of holiness and sin, so where their voice was honestly listened to, it must have been with the effect of begetting impressions of guilt. They were perpetually uttering without the sanctuary the cry of transgression, which was rising within, under the throne of God, from the two tables of testimony. They might be said to do more. For of them especially does it hold, " They entered that the offense might abound," since, while calling upon men to abstain from sin, they at the same time multiplied the occasions of offense. The strict limitations and numerous requirements of service, through which they did the one, rendered it unavoidable that they should also do the other; as they thus necessarily made many things to be sin, which were not so before, or in their own nature, and consequently increased both the number of transgressions, and their burden upon the conscience. How comparatively difficult must it have been to apprehend through so many occasions and witnesses of guilt the light of God's reconciliation and love! How often must the truly spiritual heart have felt as heavy laden with its yoke, and scarcely able to bear it! And how glad should have been to all the members of the covenant the tidings of that " liberty with which Christ makes his people free!" \par \tab This, however, was not the whole. Had the ceremonial institutions and services simply co-operated with the Decalogue, in \par \par \fs16 1. Authentie, ii. p. 611, 612. \par \fs24\par Page 174 THE TYPOLOGY OF SCRIPTURE. \par \par producing upon men's minds a conviction of guilt, and shutting them up to the necessity of salvation, the yoke of bondage would indeed have been intolerable, and despair rather than the hope of salvation must have been the consequence. They so far differed, however, from the precepts of the law, that they provided a present atonement for the sin, which the law condemned-met the conscious defect of righteousness, which the law produced, with vicarious sacrifices and bodily illustrations. But these, as formerly noticed, were so manifestly inadequate to the end in view, that though they might, from being God's own appointed remedies, restore the troubled conscience to a state of peace, they could not thoroughly satisfy it. First of all, they betrayed their own insufficiency, by allowing certain fearful gaps in the list of transgressions to stand unprovided for. Besides, the comparatively small distinction that was made, as regards purification, between mere bodily defilements and moral pollution, and the absolute necessity of resorting anew to the blood of atonement, as often as the sense of guilt again returned, were plain indications that such services "' could not make the comers thereunto perfect as pertaining to the conscience." To the thoughtful mind it must have seemed, as if a struggle was continually proceeding between God's holiness and the sin of his creatures, in which the former found only a most imperfect vindication. For what just comparison could be made between the forfeited life of an accountable being and the blood of an irrational victim? Or between the defilements of a polluted conscience and the external washings of the outward man? Surely the enlightened conscience must have felt the need of something greatly more valuable to compensate for the evil done by sin, and must have seen, in the existing means of purification, only the temporary substitutes of better things to come. Such, at least, was the ultimate design of God; and whatever may have been the extent, or clearness of view in those who lived among the shadows of the law, regarding the coming realities of the gospel, it is impossible that they should have entered into the spirit of the former dispensation, without being prepared to hail a suffering Messiah as the only true consolation of Israel; and prepared also to join in the song of the redeemed, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." \par \par Page 175 PURPOSES FOR WHICH THE LAW WAS GIVEN. \par \par \tab At the same time, there can be no doubt, that here peculiarly lay the danger of the members of the Old Covenant-a danger, which the issue too clearly proved, that but a small proportion of them were able properly to surmount. Not seeing to the end of the things amid which they were placed, and wanting -the incalculable advantage of the awful revelation of God's righteousness in Christ, the law failed to teach them effectually of the nature of that righteousness, or to convince them of sin, or to prepare them for the reception of the Saviour. But failing in these grand points, the law became a stumbling-block and a hindrance in their path. For now men's consciences adjusted themselves to the imperfect appearances of things, and acted much in the spirit of those in present times, who, as a sensible and pious writer expresses it, " try to bring up the power of free-will to holiness, by bringing holiness down to the power of free-will."\fs16 1\fs24 The dead letter, consequently, became everything with them; they saw nothing beneath the outward shell, nor felt any need for other and higher realities than those with which they had immediately to do. Self-righteousness was the inevitable result; and that rooting itself the more deeply, and towering the more proudly aloft with its pretensions, that it had to travel the round of such a vast multiplicity of laws and ordinances. For great as the demand was, which the observance of these made upon the obedience, still, as viewed by the carnal eye, it was something that could be measured and done-not so broad but that the mind could grasp it-and hence, instead of undermining the pride of nature, only supplying it with a greater mass of materials for, erecting its claims on the favour of heaven. This spirit of self righteousness was the prevailing tendency of the carnal mind under the Old Dispensation, as an unconcern about personal righteousness is under the New. How many were snared by it! And how fatally! Of all " the spirits in prison," to whom the word of the Gospel came with its offers of deliverance, those proved to be the most hopelessly incarcerated in their strongholds; of error, who trusted in themselves that they were righteous, and; stumbled at the rock of a free salvation. \par \par \fs16 1 Fraser on Sanctification ii, p. 298, \fs24\par \par } LL7yPart 2.6 - Section VI{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}}  5Part 2.5 - Section V{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [ 159] \par \par \par \par \par \par \par \fs28 SECTION FIFTH. \fs24\par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc THE PURPOSES FOR WHICH THE LAW WAS GIVEN, AND THE CONNECTION \par BETWEEN IT AND THE SYMBOLICAL INSTITUTIONS. \par \pard\ltrpar\sl100\slmult0\par \tab WE proceed now to advance a step farther, and to consider what the law was designed to do for Israel. That it did not come with a hostile intent, we have already seen. Its object was not to disannul the covenant of promise, or to found a new title to gifts and blessin {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [ 176 ] \par \pard\ltrpar\sl100\slmult0\par \par \par \par \par \par \par \pard\ltrpar\sl100\slmult0\qc\fs28 SECTION SIXTH. \par \pard\ltrpar\sl100\slmult0\fs24\par \pard\ltrpar\sl100\slmult0\qc THE RELATION OF BELIEVERS UNDER THE NEW TESTAMENT TO THE LAW--\par IN WHAT SENSE THEY ARE FREE FROM IT-AND WHY IT IS NO LONGER \par PROPER TO KEEP THE SYMBOLICAL INSTITUTIONS CONNECTED WITH IT. \par \pard\ltrpar\sl100\slmult0\par THE relation of believers under the New Testament to the law has been a fruitful subject of controversy among divines. This has arisen chiefly from the apparently contradictory statements made respecting it in New Testament Scripture; and this again, partly from the change introduced by the setting up of the more spiritual machinery of the Gospel dispensation, and partly also in consequence of t he mistaken views entertained regarding the law, by those to whom the Gospel first came, which required to be corrected by strong representations of an opposite description. Thus, on the one hand, we find our Lord saying, "Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever, therefore, shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven."\fs16 1\fs24 Stronger language could not possibly be employed to assert the abiding force and obligation of the law's requirements under the New Testament dispensation; for that this is specially meant by " the kingdom of heaven," is too obvious to require any proof. In perfect conformity with this statement of ou r Lord, we find the apostles everywhere enforcing the duties enjoined in the law; as when the apostle James describes the genuine Christian by "his looking into the perfect law of liberty, and continuing therein," and exhorts the disciples "not to speak evil of the law, or to judge it, but to fulfill it;"\fs16 2\fs24 or \par \par 1 \cf2\ul Mat_5:17-19\cf1\ulnone .\par 2 \cf2\ul Jas_1:25\cf1\ulnone ; ii. 8-12. \par \par \pard\ltrpar\cf0 Page 177\lang1033 \lang1023 THE RELATION OF CHRISTIANS TO THE LAW. \par \par when the apostle Paul not only speaks of himself as "being under the law to Christ"\fs16 1\fs24 but presses on the disciples at Rome and Galatia the constant exercise of love, on the ground of its being " the fulfilling of the law;"\fs16 2\fs24 and in answer to the question, " Do we, then, make void the law through faith," he replies, "God forbid; yea, we establish the law. "\fs16 3\fs24 \par \tab But, on the other hand, when we turn to a different class of passages, we meet with statements that seem to run in the precisely opposite direction, especially in the writings of St Paul. There alone, indeed, do we meet with them in the form of dogmatical assertions, although in a practical form, the same element of thought occurs in the other epistles. In the first epistle to Timothy, he lays this down as a certain position, that "the law is not made for a righteous man, but for the lawless and disobedient."\fs16 4\fs24 And in the epistle to the Romans, he indicates a certain contrast between the present state of believers in this respect, with what it was under the former dispensation, and asserts that the law no longer occupies the place it once did. " Now we are delivered from the law, being dead to that wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter."\fs16 5\fs24 And again, " Sin shall not have dominion over you, for ye are not under the law, but under grace."\fs16 6\fs24 \par \tab That in all these passages the law, in the strict and proper sense, is meant-the law of the ten commandments, the sum of whose precepts is perfect love to God and man-we may here take for granted, after what has been said regarding it in the first section of this chapter. It seems perfectly unaccountable, on any grounds of criticism at least, that so many English writers should have thought of solving the difficulty arising from the use of such language, by alleging the Apostle to have had in view simply the ceremonial law, as contradistinguished from the moral. This view, we should imagine, is now nearly exploded among the better-informed students of Scripture; for not only does the Apostle, as Archbishop Whately states, speak of the freedom of Christians from the law, "without limiting or qualifying the as\par \fs16\par 1 \cf2\ul 1Co_9:21\cf0\ulnone . \tab\tab\tab 4 Ch. 1:9. \par 2 \cf2\ul Rom_13:10\cf0\ulnone ; \cf2\ul Gal_5:14\cf0\ulnone \tab\tab 5 \cf2\ul Rom_7:6\cf0\ulnone\par 3 \cf2\ul Rom_3:21\cf0\ulnone\tab \tab\tab 6 \cf2\ul Rom_7:14\cf0\ulnone\par \par VOL. II \tab\tab N \fs24\par \par Page 178 THE TYPOLOGY OF SCRIPTURE. \par \par sertion without even hinting at any distinction between moral and ceremonial or civil precepts," but there can be no doubt, that it is what is commonly understood by the moral part of the Mosaic legislation-the Decalogue, that he has specially and properly in view.\fs16 1\fs24 \par \tab In what respect, then, can it be said of Christians, that they are freed from this law, or are not under it? We must first answer the question in a general way; after which only can we be prepared for pointing out distinctly wherein the relation of the members of the New Covenant to the law differs from in that of those who lived under the Old. \par \tab 1. Believers in Christ are not under the law as to the ground of their condemnation or justification before God. It is not the law, but Christ, that they are indebted to for pardon and life, and receiving these from him as his gift of grace, they cannot be brought by the law into condemnation and death. The reason is, that Christ has, by his own pure and spotless obedience, done what the law, in the hands of fallen humanity, could not do-he has brought in the everlasting righteousness, which, by its infinite worth, has merited eternal life for as many as believe upon him. "There is \i therefore\i0 now no condemnation to therm that are in Christ Jesus;" "Whosoever believeth upon him is justified from all things;" or, in the still stronger and more comprehensive language of Christ himself, " He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life."\fs16 2\fs24 \par \tab This, it will be perceived, is what is commonly understood by deliverance from the law as a covenant. But it is proper to remark, that though the idea expressed in such language is scriptural, the language itself is not so, and is rather fitted to mislead. For it appears to imply that, as the law certainly formed the basis of a covenant with the Old Testament Church, its being \par \par \fs16 1 The work of Fraser on Sanctification, which is less known in England than it should be, is perfectly conclusive against Locke, Hammond, Whitby, and others, that the Apostle in Romans had in view the moral, rather than the ceremonial law. It is impossible, indeed, that such a notion could ever have been entertained by such men, except through strong doctrinal prejudices. \par 2 \cf2\ul Rom_8:1\cf0\ulnone ; \cf2\ul Act_13:39\cf0\ulnone ; \cf2\ul Joh_5:1-4\cf0\ulnone . \fs24\par \par Page 179 THE RELATION OF CHRISTIANS TO THE LAW.\par \par so formed made it something else than a rule of life, and war.. ranted the Israelites to look to it, in the first instance at least, -for life and blessing. This, we have already shewn, was not the purpose for which the law was either given or established as a covenant among them; and deliverance from it in the sense mentioned above marks no essential distinction between the case of believers under the Old and that of those under the New Testament dispensation. The standing of the one, as well as the other, was in grace; and when the law came, it came not for the purpose of subverting or changing that constitution, but only to direct and oblige men to carry out the important ends for which they had been made partakers of grace and blessing. Strictly speaking, therefore, the church never was under the law as a covenant, in the sense commonly understood by the term; it was only the mistake of the carnal portion of her members to suppose themselves to have been so. But as God himself is unchangeable in holiness, the demands of his law, as revealed to men in grace, must be substantially the same with those which they are bound in nature to comply with under pain of his everlasting displeasure. In this respect all may be said, by the very constitution of their being, to be naturally under law to God, and, as transgressors of law, liable to punishment. But through the grace of God in Christ, we are not so under it, if we have become true believers in him. We have pardon and acceptance through faith in his blood; and even though " in many things offending, and in all coming short," yet while faith abides in us, we cannot come into condemnation. To this belong all such passages as treat of justification, and declare it to be granted without the law, or the deeds of the law, to the ungodly, and as a gift of free grace in Christ. \par \tab 2. But this is not the \i only\i0 respect in which the Apostle affirms believers now to be free from the law, nor the respect at all which he has in view in the sixth and seventh chapters of his epistle to the Romans. For the subject he is there handling is not justification, but sanctification. The question he is discussing, is not how, as condemned and sinful creatures, we may be accepted as righteous before God; but how, being already pardoned and accepted in the Beloved, we ought to live. In this respect, also, he affirms that we are dead to the law, and are not \par \par Page 180 THE TYPOLOGY OF Scripture \par \par under it, but under grace-the grace, that is, of God's indwelling Spirit, whose quickening energy and pulse of life takes the place of the law's outward prescriptions and magisterial authority. And if it were not already clear, from the order of the Apostle's thoughts, and the stage at which he has arrived in the discussion, that it is in this point of view he is now considering the law, the purpose for which he asserts our freedom to have been obtained, -would put it beyond all reasonable doubt, viz. " that sin might not have dominion over us" (ch. vi. 14), or, " that the righteousness of the law might be fulfilled in us." (ch. 8:4.)\fs16 1 \par \fs24\tab According to the doctrine of the Apostle, then, believers are not under the law as to their walk and conduct; or, as he says elsewhere, " the law is not for the righteous;" believers "have the Spirit of the Lord, and where the Spirit of the Lord is, there is liberty." But is not this dangerous doctrine? For where now is the safeguard against sin? May not each one do as he lists, oblivious of any distinction between holiness and sin, or even denying its existence, as regards the children of God, on the ground that where no law is, there is no transgression? To such questions the Apostle's reply is, "God forbid,"-so far from it, that the freedom he asserts from the law has for its sole aim a deliverance from sin's dominion, and a fruitfulness in all well doing to God. \par \tab The truth more fully stated is simply this: When the believer receives Christ as the Lord his righteousness, he is not only justified by grace, but he comes into a state of grace, or gets grace into his heart as a living, reigning, governing principle of life. What, however, is this grace but the Spirit of life in Christ Jesus? And this Spirit is emphatically the Holy Spirit: holi-\par \fs16\par \tab 1 It seems very strange, considering how plain and explicit the Apostle's meaning is, that the late Professor Lee of Cambridge should still say: " The main question, I think, here discussed (viz. in ch. vii.) by the Apostle is, how is a man to be justified with God?" (Dissertations, I. sec. 10.) Haldane, also, in his commentary, maintains the same obviously untenable view, as we cannot but term it. Fraser (Sanctification, on \cf2\ul Rom_7:4\cf0\ulnone ) justly remarks, that though the similitude of marriage used by the Apostle in ch. vii., " might be explained to shew that the sinner cannot attain justification or any of its comfortable consequences by the law," yet that it is " another consequence of the marriage covenant and relation that he hath in his eye," viz. "the bringing forth of fruit unto God;" in other words, the maintaining of such holy lives as constitute our sanctification. \fs24\par \par Page 181 THE RELATION OF CHRISTIANS TO THE LAW. \par \par ness is the very element of his being, and the essential law of his working; every desire he breathes, every feeling he awakens, every action he disposes and enables us to perform, is according to godliness. And if only we are sufficiently possessed of this Spirit, and yield ourselves to his direction and control, we no longer need the restraint and discipline of the law; we are free from it, because we are superior to it. Quickened and led by the Spirit, we of ourselves love and do the things which the law requires. \par \tab Does not nature itself teach substantially the same lesson in its line of things? The child, so long as he is a child, must be subject to the law of his parents; his safety and well-being depend on his being so; he must on every side be hemmed in, checked, and stimulated by that law of his parents, otherwise mischief and destruction will infallibly overtake him. But as he ripens toward manhood, he becomes freed from this law, because he no longer needs such external discipline and restraint. He is a law to himself, putting away childish things, and of his own accord acting as the parental authority, had he still been subject to it, would have required and enforced him to do. In a word, the mind has become his, from which the parental law proceeded, and he has consequently become independent of its outward prescriptions. And what is it to be under the grace of God's Spirit, but to have\i the mind of God\i0 ?-the mind of Him who gave the law simply as a revelation of what was in his heart respecting the holiness of his people. So that the more they have of the one, the less obviously they need of the other; and only require to be complete in the grace of the Spirit, to be rendered wholly independent of the bonds and restrictions of the law. \par \tab Or, think again of the relation in which a good man stands with respect to the laws of his country. In one sense, indeed, he is under them; but in another and higher sense, he is not he is above them, and moves along his course freely and without constraint, as if they existed not. For, what is their proper object but to prevent, under severe penalties, the commission of crime? Crime, however, is already the object of his abhorrence; he needs no penalties to keep him from it. He would never harm the person or property of a neighbor, though there were \par \par Page 182 THE TYPOLOGY OF SCRIPTURE. \par \par not a single enactment in the statute-book on the subject. His own love of good and hatred of evil keep him in the path of rectitude, not the fines, imprisonments, or tortures, which the law hangs around the path of the criminal. The law was not made for him. \par \tab So is it precisely with the man who is under grace. The law, considered as an outward discipline, placing him under a yoke of manifold commands and prohibitions, has for him ceased to exist. But it has ceased in that respect only by taking possession of him in another. It is now within his heart. It is the law of the Spirit of life in his inner man; emphatically, therefore, "the law of liberty;" his delight is to do it, and it were better for him not to live, than to live otherwise than the tenor of the law requires. We see in Jesus, the holy child of God, the perfect exemplar of this free-will service to heaven. For while he was made under the law, he was so replenished with the Spirit, that he fulfilled it as if he fulfilled it not; it was his very meat to do the will of Him that sent him; and not more certainly did the law enjoin, than he in his inmost soul loved righteousness and hated iniquity. Such also in a measure will ever be the case with the devout believer upon Jesus-in the same measure in which he has received of his Master's spirit. Does the law command him to bear no false witness against his neighbor? He is already so renewed in the spirit of his mind, as to speak the truth in his heart, and be ready to swear to his own hurt. Does the law demand, through all its precepts, supreme love to God, and brotherly love to men? Why should this need to be demanded as matter of law from him who has the Eternal Spirit of love bearing sway within, and therefore may be said to live and breathe in an atmosphere of love? Like Paul, he can say with kinglike freedom, "I can do all things through Christ strengthening me;" even in chains I am free; I choose what God chooses for me; his will in doing or suffering I embrace as nay own; for I have him working in me both to will and to do of his good pleasure. \par \tab Now, it is here that the difference properly comes in between the Old and the New Testament dispensations-a difference, however, it must be carefully marked, of degree only, and not of kind. \par \par Page 183 THE RELATION OF CHRISTIANS TO THE LAW. \par \par The saying is here especially applicable,--" On the outside of things look for differences, on the inside for likenesses."\fs16 1\fs24 In correspondence with the change that has taken place in the character of the divine administration, the relative position of believers has changed to the law and the Spirit; but under both covenants alike, an indispensable place belongs to each of them. In the former dispensation the law stood more prominently out, and was the more peculiar means for leading men to holiness supplying, as by a sort of artificial stimulant and support, the still necessary defect in the inward gift of the Spirit's grace. We say the \i necessary\i0 defect; for the proper materials of the Spirit's working, the great objects of faith and hope, not yet being provided or openly revealed, the Spirit could not be fully given, nor could his work be carried on otherwise than in a mystery. It was so carried on, however; every true member of the covenant was a partaker of the Spirit, because he stood in grace, at the same time that he stood under the law. But his relation to the Spirit was of a more hidden and secret, to the law of a more ostensible and manifest character. In the New Testament dispensation this relation is precisely reversed, although in each respect it still exists. The work of Christ, which furnishes the proper materials of the Spirit's operations, having been accomplished, and himself glorified, the Spirit is now fully and unreservedly given. Through the power of his grace, in connection with the word of the Gospel, the divine kingdom avowedly purposes to effect its spiritual designs, and bring forth its fruits of righteousness to God. This, therefore, it is to which the believer now stands immediately and ostensibly related, as the agency through which he is to fulfill the high ends of his calling while the law retires into the back-ground, or should be known only as existing within, impressed in all its essential lines of truth and duty upon the tablet of the heart, and manifesting itself in the deeds of a righteous life. But whether the law or the spirit stand more prominently forward, the end is the same-namely, righteousness. The only difference that exists, is as to the means of securing this end more outward in the one case, more inward in the other; yet in each a measure of both required, and one and the same point aimed at. Hence the words \par \par \fs16 1 Hare's Guesses after Truth, ii. p. 3. \fs24\par \par Page 184 THE TYPOLOGY OF SCRIPTURE. \par \par of the apostle: " Christ is the end of the law for righteousness t0 every one that believeth," i. e. both alike are for righteousness that is the one great end which Christ and the law have equally in view. But in Christ it is secured in a far higher way than it could possibly be through the law, since he has not only perfected himself as the divine head and surety of his people in the righteousness which the law requires, but also endows them with the plentiful grace of his Spirit, "that the righteousness of the law might be fulfilled in them, walking not after the flesh, but after the Spirit." \par \tab With these distinctions clearly perceived, we shall easily understand what is said in the New Testament scriptures of the difference, in a practical point of view, as to the condition of believers under the past and the present dispensations respectively. This is spoken of as a state of comparative freedom, that of a certain species of  restraint or bondage-not the bondage, indeed, of slaves and mercenaries, which belonged only to the carnal, as opposed to the believing portion of the church-but the bondage of those, who, though free-born children, are still in nonage, and must be kept under the restraint and discipline of an external law. This, however, could in no case be the whole of the agency with which the believer was plied, for then his yoke must have been literally the galling bondage of the slave. He must have had more or less the Spirit of life within, begetting and prompting him to do the things which the law outwardly enjoined-making the pulse of life in the heart beat in harmony with the rule of life prescribed in the law; so that, while he still felt as under tutors and governors, it was not as one needing to be " held in with bit and bridle," but rather as one disposed readily and cheerfully to keep to the appointed course. This would be the case with him always the more, the more diligently he employed the measure of gra!ce within his reach; and if in a spirit of faith he could indeed "'lift the latch and force his way" onwards to the end of those things which were then established, he might even have become insensible to the bonds and trammels of his childhood-condition, and attained to the free and joyful spirit of the perfect man. So it unquestionably was with the Psalmist, and doubtless might have been with all, if they had but used, as he did, the privileges of grace, For such, the law was not a mere outward yoke, nor \par \par Page 185 THE RELATION OF CHRISTIANS TO THE LAW. \par \par properly a yoke at all; it was "within their heart;" they delighted in its precepts, and meditated therein day and night; to listen to its instructions was sweeter to them than honey, and to obey its dictates was better than thousands of gold and silver.\fs16 1\fs24 \par \tab It is only, therefore, in a comparative sense, that we are to understand the passages in the New Testament Scripture formerly referred to; and in the same s"ense, also, that similar passages are to be interpreted in Old Testament Scripture. Such, for example, as \cf2\ul Jer_31:31-34\cf3\ulnone \cf0 : " Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt,... but this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people; and they shall teach no more every man his neighbor," &c. (comp. \cf2\ul Eze_36:25-27\cf0\ulnone , which differs only in particularizing the agency by which the better state of things was to be introduced-the larger gift of the Spirit). "The discourse here cannot be of a new and more complete revelation of the law of God, for this is common to both economies; no jot or #tittle of it can be lost under the New Testament, nor can a jot or tittle be added to it; God's law rests on his nature, and this is eternally immutable (\cf2\ul Mal_3:6\cf0\ulnone ). Just as little can the discourse be of the introduction of an entirely new relation, which by no means has the former for its groundwork. In this respect Kimchi rightly remarks: " Non erit fcederis novitas, sed stabilimentum ejus" (not a change, but an establishing of the covenant). The covenant with Israel is eternal; Jehovah would not be Jehovah, if an absolutely new beginning could take place. (\cf2\ul Rom_15:8\cf0\ulnone .) When, therefore, the subject of discourse is here the antithesis of an old and a new covenant, the former must designate, not the relation of God to Israel in itself, and in all its extent, but rather only the former manifestation of this relation-that, through which the Lord, until the time of the prophet, had made himself known as the God of Israel." \fs16 2\fs24 And in regard to the difference ind$icated \par \par \fs16 1 See especially Ps. i., xv., xxiv., xl., cxix. \par 2 Hengstenberg's Christology on \cf2\ul Jer_31:31\cf0\ulnone . \fs24\par \par Page 186 THE TYPOLOGY OF SCRIPTURE. \par \par by the prophet, as to the believer's connection with the law under the two covenants, the learned author, expressing his concurrence in particular with Calvin and Buddeus, goes on to shew, that this also is not absolute, but only relative. He justly states, that the idea of a purely outward giving of the law is inconceivable, as God would then have done for Israel nothing farther than he did for the traitor Judas, in whose conscience he proclaimed his holy law, without giving him any power to repent-that the terms in which the law is spoken of by the Psalmist, in the name of the Old Testament saints, shews it to have been in their experience no longer a law that worketh wrath, but a law in connection with the Spirit, whose commands are not grievous-and that the antithesis between the Old and the New s%tate of things, though in itself but relative, was expressed in the absolute form, merely because the gift of the Old Testament appeared, when compared with the infinitely more important and richer blessing of the New, as so small, that it vanished out of sight. \par \tab But something else than that should also vanish from our sight. For, if we enter as we should into these views, the idea of the law's abrogation or abolition under the New Testament, in whatever form proposed, will be repudiated as equally dangerous and ungrounded. The law is in no proper sense abolished by the revelations of the Gospel; nor does the Apostle in any fair construction of his language say that it is. He merely says, that through grace we are not under it, and in a conjugal respect are dead to it. In a certain qualified sense, believers in Old Testament times might be said to be married to it, or to be under it only, however, in a qualified sense, for God himself-the God of grace, as well as of law-was properly their husba&nd (\cf2\ul Jer_31:32\cf0\ulnone ), and they stood under the covenant of grace before they came under the covenant of law. But though, even in that qualified sense, believers are not now under the law, or married to it, the righteousness required is as much binding upon their consciences, and expected at their hands, as it ever was at any former period of the church's history. More so, indeed; for the very reason, as the Apostle tells us, why they are placed less directly under the law, and more under the Spirit, is, that the end of the law might be more certainly attained, and a richer harvest yielded of its fruits of righteousness. Therefore it is, that in the same epistle \par \par Page 187 THE RELATION OF CHRISTIANS TO THE LAW.\par \par in which those expressions are used, conformity to the law's requirements is still held out, and inculcated as the very perfection of Christian excellence (\cf2\ul Rom_13:8-10\cf0\ulnone ). For it is not, as if these two, the law and the Spirit, were contending au'thorities, or forces drawing in two distinct and separate lines. On the contrary, they are essentially and thoroughly agreed-emanations both of them of the unchanging holiness of Godhead-the one its outward form and character, in which it was to appear, the other its inward spring and living pulse. What the one teaches, the other wills-what the one requires, the other prompts and qualifies to perform;-and as the law at first came as an handmaid to the previously existing covenant of grace, so does it still remain in tile hand of the Spirit to aid him amid the workings of the flesh, and the imperfections of grace, in carrying out the objects for which he condescends to dwell and act in the bosoms of men. \par \tab Hence appears the monstrous absurdity and error of Antinomianism, which proceeds on the supposition of the law and the Spirit being two distinct, possibly contending, authorities-a doctrine not so much opposed to any particular portion of Scripture, as the common antithesis of all its revelation(s, and the subversion of all its principles. But let it once be understood that the law and the Spirit have but one end in view, and one path, in a sense, to reach it-that the motions of the Spirit within, invariably, and by the highest of all necessities, take the direction prescribed by the law without-let this be understood, and Antinomianism wants even the shadow of a ground to stand upon.-It is not merely the Antinomians, however, who contend for the abrogation of the law; the same thing is substantially done by many divines, who belong to an entirely different class. For example, Archbishop Whately, in his Essay on the Abolition of the Law, maintains this position: " The simplest and clearest way then of stating the case, is to lay down, on the one hand, that the Mosaic law was limited both to the nation of the Israelites, and to the period before the Gospel; but, on the other hand, that the natural principles of morality, which, among other things, it inculcates, are, from their own character, of u)niversal obligation, and that Christians are bound to obey the moral commandments it contained, not because they are commandments of the Mosaic law, but because they \par \par Page 188 THE TYPOLOGY OF SCRIPTURE. \par \par care moral." This view, which puts the Decalogue on a footing with the laws of Solon or Mahomet, in so far as any obligation on the conscience is concerned, is that also maintained, and with a considerable show of learning, supported by Bialloblotzky, in his work De Abrog. Legis. The form into which the learned author throws his statement is, that the nomothetical authority of the Mosaic law is abolished, but its didactical authority remains; in other words, it has no binding force as a law upon the conscience, but may still be profitably used for direction in the way of duty, due allowance, of course, being made for all that belonged to it of temporary appointment and ceremonial observance, which is no longer even a matter of duty. His chief arguments in supporting this view, are, *that in some things, especially in regard to the Sabbath, marriage, the symbolical rites (for all are thrown, as we observed before, into one mass), Christ and his apostles have corrected the law-and that they oppose the authority of the Spirit to the external tyranny of the law (as if these were two contending masters, and we actually have the passage, " No man can serve two masters," produced in proof of the argument, p. 63.) Such views have been substantially met already. And we simply remark farther, that they necessarily open the widest door for Antinomianism and Rationalism; for if; as possessors of the Spirit, we must first judge what part of the law is moral or didactic, and even when we have ascertained this, still are permitted to hold, that we are not connected with it as a matter of binding and authoritative obligation, it is easy to see what slight convictions of sin will be felt, what loose notions of duty entertained, how feeble a barrier left against either the carnal or the fanatical spir+it ridding itself of the plainest obligations. It is quite possible, no doubt, to produce unguarded statements, easily susceptible of an improper meaning, and partly, indeed, expressing such, from. Luther's works on the law. But his real views, when carefully and doctrinally, not controversially expressed, were substantially correct, as will appear from a quotation to be given presently-or from Melanthon's works, which Luther is well known to have held to be better expositions than his own of their doctrinal views. For example, after speaking (vol. i. p. 309) of the Mosaic law as not availing to justification, and in its civil and ceremonial parts done away, Melancthon adds: " But the moral law, since it is the wis \par \par Page 189 THE RELATION OF CHRISTIANS TO THE LAW. \par \par dom of God and his eternal rule of righteousness, and has been revealed, that man should be like God, cannot be abolished, but remains perpetually, \cf2\ul Rom_3:31\cf0\ulnone , 8:4." \par \tab The question naturally aris,es here, Of what use is the law to those who really are under the Spirit? We answer, it would be of none, if the work of spiritual renovation, which his grace is given to effect, were perfected in us. But since this is far from being the case, since imperfection still cleaves to the child of God and the flesh, in a greater or less degree, still wars against the Spirit, the outward discipline of the law can never be safely dispensed with. Even St Paul was obliged to confess that he found the flesh lusting against the Spirit, and that though he was ever following after, he was conscious of not having yet attained to the full measure of grace and excellence in Christ. Therefore, for his own quickening and direction, as well as for that of others, he felt it needful to press the demands of law, and to look to the exceeding breadth of its requirements. Luther also, and his fellow laborers, although their views were not always correct as to the relation in which Israel stood to the law, nor by any means clear r-egarding the precise nature of the change introduced by the Gospel, yet were sound enough on this point. Thus they say in one of their symbolical books: " Although the law was not made for the righteous (as the Apostle testifies, \cf2\ul 1Ti_1:9\cf0\ulnone ), yet this is not to be understood as if the righteous might live without law. For the divine law is written upon their hearts. The true and genuine meaning, therefore, of Paul's words, is, that the law cannot bring those who have been reconciled to God through Christ under its curse, and that its restraint cannot be irksome to the renewed, since they delight in the law of God after the inner man....But believers are not completely and perfectly renewed in this life. And though their sins are covered by the absolutely perfect obedience of Christ, so as not to be imputed to believers to their condemnation-and though the mortification of the old Adam, and the renovation in the spirit of their mind has been begun by the Holy Spirit, yet the old Adam still. remains in nature's powers and affections," &c.\fs16 1 \fs24\par \tab There are three different respects in which we still need the law of God, and which it will be enough briefly to indicate: 1. To \par \par \fs16 1 De Abrog. Legis, p. 72, 73. \fs24\par \par Page 190 THE TYPOLOGY OF SCRIPTURE.\par \par keep us under grace, as the source of all our security and blessing. This we are ever apt, through the pride and self-confidence of the flesh, to forget, even though we have already in some measure known it. Therefore the law must be our schoolmaster, not only to bring us to Christ at the beginning of a Christian life, but also afterwards to keep us there, and force continually back upon us the conviction, that we must be in all respects the debtors of grace. For when we see what a spirituality and breadth is in the law of God, how it extends to the thoughts and affections of the heart, as well as to our words and actions, and demands, in regard to all, the exercise of an unswerving devoted love, /then we are made to feel that the law, if trusted in as a ground of confidence, must still work wrath, and that, convinced by it as transgressors, we must betake for all peace and consolation to the grace of Christ. Here alone, in his atonement, can we find satisfaction to our consciences, and here alone also in the strengthening aid of his Spirit, the ability to do the things which the law requires. 2. The law, again, is needed to restrain and hold us back from those sins which we might otherwise be inclined to commit. It is true, that in one who is really a subject of grace, there can be no habitual inclination to live in sin; for he is God's workmanship in Christ Jesus, created in him unto good works. But the temptations of the world, and the devices of the spiritual adversary, may often be too much for any measure of grace he has already received, successfully to resist; he may want in certain circumstances the willing and faithful mind either to withstand evil or to prosecute, as he should, the path 0of righteousness; and, therefore, the law is still placed before him by the Spirit, with its stern prohibitions and awful threatenings to move with fear, whenever love fails to prompt and influence the heart. Thus the Apostle: " I am determined to know nothing among you but Christ and him crucified"-it is my delight, my very life to preach the doctrines of his salvation but if the flesh should recoil from the work and render the spirit unwilling, " a dispensation is committed to me, yea woe is unto me if I preach not the gospel." Thus the discipline of the law comes in to supply the imperfections of the Spirit, and curb the still remaining tendencies of sin. 3. And it is yet farther needed to present continually before the eye of the mind a clear representation of the righteousness which, through the grace of the \par \par Page 191 THE RELATION OF CHRISTIANS TO THE LAW. \par \par Spirit, believers should be ever striving to attain. While that grace is still imperfect, they are necessarily in danger o1f entertaining low and defective views of duty; nay, in times of peculiar temptation or undue excitement, they might even mistake the motions of the flesh for the promptings of the Spirit, and turn aside into the path of error. But the law stands before them with its revelation of righteousness, as a faithful and resplendent mirror, in which they may behold, without any danger of delusion or mistake, the perfect image of that excellence which they should be ever yielding-to God. "We are free-we have the Spirit, and are not subject to bondage." True, but free only to act as servants of Christ, and not to throw around you a cloak of maliciousness. You are free, not to introduce what you please into the service of God, for he is a jealous God, and will not allow his glory to be associated with the vain imaginations of men; you are free to worship him only in spirit and in truth. You are free-what! to give or withhold, as seems good to you, what may be needed to advance the cause of God in the world-to employ2 or not for sacred purposes the weekly return of his day of rest! How impossible! seeing, that if you are really filled with the Spirit, the love of God must have been breathed into your soul, so as of necessity to make it your delight to do what you can for his glory, and to engage in the services which bring you into nearest fellowship with heaven.-Thus, the freedom of the Spirit is a freedom only within the bounds and limits of the law; and the law itself must stand, lest the flesh, taking advantage of the weakness of the Spirit's grace, should in its wantonness break out into courses which are displeasing to the mind of God. \par \tab So much for the law in the strict and proper sense-the law of the ten commandments, the freedom from which enjoyed by the Christian is not absolute, but relative only; just as the Israelites' want of the Spirit was also relative, and not absolute. But in regard to what is called the ceremonial law, the freedom is absolute, and to keep up the observance of its symbolical3 institutions and services after the new dispensation entered, was not only to retain a yoke that might be dispensed with, but also an incongruity to be avoided, and even a danger to be shunned. For viewed simply as teaching ordinances, intended to represent and inculcate the great principles of truth and duty, they were superceded at the \par \par Page 192 THE TYPOLOGY OF SCRIPTURE \par \par introduction of the Gospel by the appointment of other means more suitable as instruments in the hand of the Spirit for ministering instruction to the minds of men. The change then brought into the divine administration was characterized throughout by a more immediate and direct handling of the things of God. They were now things no longer hid under a veil, but openly disclosed to the eye of the mind. And ordinances, which were adapted to a state of the church, when neither the Spirit was fully given, nor the things of God were clearly revealed, could not possibly be such as were adapted to the church of the New4 Testament. The grand ordinance here must be the free and open manifestation of the truth-written first in the word of inspiration, and thenceforth continually proclaimed anew by the preaching of the Gospel; and such symbolical institutions as might yet be needed, must be founded upon the clear revelations of this word, not like those of the former dispensation, spreading a veil over the truth, or affording only a dim shadow of better things to come. Hence, the old ritual of service should have fallen into desuetude, whenever the new state of things came in; and the tenacity with which the Judaizing Christians clung to it, was the indication of a very imperfect enlightenment and corrupt taste. Had they known aright the new wine, they would straightway have forsaken the old. So long as they could get the kernel only through the shell, it was their duty to take the one for the sake of the other. But now, when the kernel itself was presented to them in naked simplicity, still to insist upon having the shell 5along with it, was the clear sign of an unhealthy condition-an undoubted proof that they had not yet come to the full knowledge and appreciation of Gospel truth, and were disposed to rest unduly in mere outward observances. The Apostle, therefore, on this ground alone, justly denounces such Judaizers as carnal, and as in spiritual things acting the part of persons who, though of full age, have not put away childish things, but continue in a willing "bondage to the elements of the world." \par \tab This, however, was by no means the whole of the misapprehension which such conduct betrayed. For while those ordinances of the former dispensation were in one point of view means of instruction and grace, in another they were signs and acknowledgments of debt. Calling, as they did, continually for acts of atone \par \par Page 193 THE RELATION OF CHRISTIANS TO THE LAW. \par \par ment and cleansing, and yet presenting nothing that could satisfactorily purge the conscience, they were, even when rigorously per6formed, testimonies, that the heavy reckoning for guilt was not yet properly met-bonds of obligation for the time relieved, but standing over to some future period for their full and adequate discharge. This discharge in full was given by Christ when he suffered on the cross, and brought in complete satisfaction for all the demands of the violated law, He is, therefore, said to have "blotted out the handwriting of ordinances that was against us, and took it out of the way, nailing it to his cross." The charges of guilt and condemnation which that handwriting had been perpetually making against men as transgressors, were now laid in one mass upon the body of the crucified Redeemer, and with its death were for ever abolished. So that those ceremonies being, as Calvin justly terms them, " attestations of men's guilt, and instruments witnessing their liability," "Paul with good reason warned the Colossians how seriously they would relapse, if they allowed a yoke in that way to be imposed upon them. By so doin7g, they at the same time, deprived themselves of all benefit from Christ, who, by his eternal sacrifice once offered, had abolished those daily sacrifices, which were indeed powerful to attest sin, but could do nothing to destroy it." \fs16 1\fs24 It was in effect to say, that they did not regard the death of Christ as in itself a perfect satisfaction for the guilt of their sins, but required the purifications of the law to make it complete-at once dishonoring Christ, and shewing that they took the Old Testament ceremonies for something else than they really were. \par \tab It has sometimes been alleged, that in the case of the Jewish believers there was still a sort of propriety, or even of obligation, in continuing to observe the ceremonies of Moses-until, at least, the epistle to the Hebrews was written, formally discharging them from all further attendance upon such services.\fs16 2\fs24 But there is no real foundation for such an opinion. It is true that no express and authoritative injunction was8 given at first for the discontinuance of those services; but this arose simply out of accommodation to their religious prejudices, which might have received too great a shock, and among their unbelieving neighbors excited \par \par \fs16 1 Inst. B. ii, c. 7. & 17. 2 \par 2 For example, Fraser on Sanc. in the introduction to explication of Rom vii. \par \par VOL. 11. \tab\tab O \fs24\par \par Page 194 THE TYPOLOGY OF SCRIPTURE. \par \par too outrageous an opposition, if the change had at once been introduced. But so far as obligation and duty were concerned, they should have required no explicit announcement on the subject different from what had already been given in the facts of gospel history. When the veil was rent in twain, abolishing the distinction at the centre, all others of an out ward kind of necessity gave way. When the great High Priest had fulfilled his work, no work remained to be done by any other priest. The gospel of shadows was evidently gone, the gospel of realities come. And the compliances which the apostles generally, and Paul himself latterly made (Acts xxi.), to humor the prejudices, and silence the senseless clamors of the Jews, though necessary at first, were yet carried to an undue and dangerous length. They palpably failed in Paul's case to accomplish the end in view, and, in the case of the Jewish Christians themselves, were attended with jealousies, self-righteous bigotry, growing feebleness, and ultimate decay. "Before Messiah's coming, the ceremonies were as the swaddling bands in which he was wrapt;; but after it, they resembled the linen clothes which he left in the grave. Christ was in the one, not in the other. And using them as the Galatians did, or as the Jews do at this day, they and their language are a lie; for they say he is still to come who is come already. They are now beggarly elements, having nothing of Christ, the true riches, in them." \fs16 1\fs24 \par \fs16\par 1 Bell on Coy. p. 140. \fs24\par \cf3\fs23\par } :t of law, which took them bound to yield the dutiful return of obedience he justly expected from them. The foundation was thus outwardly laid for a near relationship subsisting, and a blessed intercourse developing itself between the God of Abraham on the one hand, and the seed of Abraham on the other. And it was primarily with the design of securing and furthering this end, that the ratification of the covenant of Sinai was so immediately followed up by the adoption of measures for the erection of the tabernacle. \par \tab I. The command is first of all given for; the children of Israel bringing the necessary materials; "and let them make me," it is added, a sanctuary, that I may dwell among them" (\cf2\ul Exo_25:8\cf1\ulnone .) The different parts are then minutely described, after which the general design is again indicated thus: "And I will dwell among the children of Israel, and will be their God and they shall know that I am the Lord their God that brought them out of the land of Egypt, that I may ;dwell among them; I am the Lord their God" (\cf2\ul Exo_29:45-46\cf1\ulnone .) With this representation of its general design, the names or designations applied to it perfectly correspond. \par \tab (1.) Most commonly when a single name is used, it is that which answers to our word \i dwelling\i0 or \i habitation\i0 ,\fs16 1\fs24 although the word generally employed in our translation is \i tabernacle\i0 . Some-\par \par \fs16 1 \f1 wkSm\f0\par \pard\ltrpar\cf0\fs24\par Page 221 THE TABERNACLE IN ITS GENERAL STRUCTURE. \par \par 19 times we find the more definite term house,\fs16 1\fs24 the house of God, or the Lord's house (\cf2\ul Deu_23:18\cf0\ulnone ; \cf2\ul Jos_9:23\cf0\ulnone ; \cf2\ul Jdg_18:31\cf0\ulnone ), or tent,\fs16 2\fs24 (\cf2\ul Exo_26:11\cf0\ulnone .) The dwelling in its original form was a tent, because the people among whom God came to reside and hold converse, were then dwelling in tents, and had not yet come to their settled habitation. But afterwards this -tent was supplaad a twofold respect-to the holiness of \par \par \fs16 1 \cf3\lang1037\f2\rtlch\'e1\'cc\'e9\'fa\cf0\lang1023\f0\ltrch 2 \cf3\lang1037\f2\rtlch\'e0\'e4\'ec\cf0\lang1023\f0\ltrch 3\cf3\lang1037\f2\rtlch\'ee\'e5\'f2\'e3\cf0\lang1023\f0\ltrch \cf3\lang1037\f2\rtlch\'e0\'e4\'ec\cf0\lang1023\f0\ltrch 4 **\fs24\par \par Page 222 THE TYPOLOGY OF SCRIPTURE. \par \par God on the one hand, and to the sinfulness of the people on the other. While the tables expressed the righteous demands of the former, they necessarily bore a condemnatory testimony respecting the latter. So that the meeting which God's people were to have with him in his habitation, was not simply for receiving the knowledge of the divine will, or holding fellowship with God in general, but all with an especial respect to the sins on their part, against which the law was ever testifying, and the means of their restoration to his favour and blessing. \par \tab Viewing the tabernacle, then, (or the temple), in this general aspect, we may s?tate its immediate object and design to have been, the bringing of God near to the Israelites in his true character, and keeping up an intercourse between him and them. It was intended to satisfy the desire so feelingly expressed by Job, " Oh that I knew where I might find him, that I might come even to his seat;" and to provide, by means of a local habitation, with its appropriate services, for the attainment of a livelier apprehension of God's character, and the maintenance of a closer and more assured fellowship with him. To some extent this end might have been reached without the intervention of such an apparatus; for in itself it is a spiritual thing, and properly consists in the exercise of suitable thoughts and affections towards God, meeting with gracious manifestations of his love and blessing. But under a dispensation so imperfect as to the measure of light it imparted, the Israelites would certainly, without some outward and visible help, such as a worldly sanctuary, have either sunk into pract@ical ignorance and forgetfulness of God, or betaken themselves to some wrong methods of bringing divine things more distinctly within the grasp and comprehension of their minds. It was thus that idol-worship arose, and was with such difficulty repressed in the chosen family itself. Till God was made manifest in flesh, in the person of Christ, even the pious mind anxiously sought to lay hold of some visible link of communion to connect it with heaven. So Jacob, after he had seen the heavenly vision on the plains of Bethel, could not refrain from anointing the stone on which his head was laid, and calling it " the house of God." He felt as if that stone now possessed a connection with heaven peculiar to itself; and with a -mind less enlightened, he would assuredly have converted it in the days of his future prosperity into \par \par Page 223 THE tabernacle in ITS GENERAL STRUCTURE. \par an idol, and erected on the spot a lane where it might be enshrined and worshiped. \par \tab It was, therefore, with Athe view of meeting this natural tendency, or of assisting the natural weakness of men, in dealing with divine and spiritual things, that God condescended to provide for himself a local habitation among his people. His doing so was an act of great kindness and grace to them. At the same time, it manifestly bespoke an imperfect state of things, and was merely an adaptation or expedient to meet the existing deficiencies of their religious condition, till a more perfect dispensation should come. Had they been able to look, as with open eye, on the realities of the heavenly world, they would have been raised above the necessity of any such external ladder to bring them into con-tact with its affairs; they would have found every place alike suitable for communing with God. And hence, when the intercourse between him and his redeemed offspring shall be brought to absolute perfection-when "' the tabernacle of God shall be with men and he shall dwell with them," no temple shall any longer be seen;\fs16 1\fs24 foBr the fleshly weakness, which once required this, shall have finally disappeared; everywhere the presence of God will be realized, and direct communion with him maintained. But it was otherwise amid the dim shadows of the earthly inheritance. There a visible pattern of divine -things was required to help out the manifold imperfection of the spiritual idea; a habitation was needed for the indwelling of Godhead in its communications with sinful men, such as might be scanned and measured by the bodily eye, and by serving itself of which the spiritual eye might rise to the clear apprehension of the realities of an unseen, spiritual existence. \par \par \tab II. But that this material dwelling-place of God might be a safe guide and real assistance in promoting fellowship with heaven -that it might convey only right impressions of divine things. and form a suitable channel of communication between God and, man, it must evidently be throughout of God's, and not of man's devising. He must exhibit to Moses the pCattern of things in the heavens, after which it was in every particular to be constructed \par \par \fs16 1 \cf2\ul Rev_21:3\cf0\ulnone , 22 \fs24\par \par Page 224 THE TYPOLOGY OF SCRIPTURE. \par \par and though it was to be a tabernacle built with men's hands, yet these, from Moses, who was charged with the faithful execution of the whole, to the artificers who were to be employed in the preparation of the materials, must all be guided by the Spirit of God, supplying wisdom, and understanding, and knowledge" for the occasion. This plainly indicates the high importance which was attached in the mind of God to the proper construction of this divine habitation, and what a plenitude of meaning was designed to be expressed by it. Yet here, also, there is a middle path, which is the right one; and it is possible, in searching for the truths embodied in those patterns of heavenly things, to err by excess as well as by defect. We are not to suppose that a separate and distinct meaning attaches to each paDrt by itself, or to the separate qualities, perhaps, of the materials of which the different parts were composed. Due regard must be had to the connection and order of the parts one with another-their combination so as to form one harmonious whole-the circumstances in which, and the purposes for which, that whole was constructed. And it is no more than we might expect beforehand, that in this sacred structure, as in erections of an ordinary kind, some things may have been ordered as they were from convenience, others from necessity, others again from the general effect they were fitted to produce, rather than from any peculiar significance belonging to them. Such, we think, will appear to be the case in regard to the only two points we are called to consider in the present section the materials of which the tabernacle was formed, and its general structure and appearance. \par \tab (1.) In regard to the materials, one thing is common to them all, that they were to be furnished by the people, and presentedE as an offering, most of them also as a free-will offering, to the Lord: " Speak unto the children of Israel, that they bring me an offering; of every man that giveth it willingly with his heart ye shall take my offering," (\cf2\ul Exo_25:2\cf0\ulnone ). That the materials were to be brought by the people as an offering, implied that the structure for which they were given was altogether of a sacred character, being made of things consecrated to the Lord. And that the offering should have been of a free-will description, implied that there was to be no constraint in anything connected with it, and that, as in the erection of the house, so, in the carrying out \par \par Page 225 THE TABERNACLE IN ITS GENERAL Structure. \par \par of the purposes for which it was erected, there must be the ready concurrence of man's sanctified will with the grace and condescension of God. Other ideas have sometimes been sought in connection with the source from which the materials were derived, but without any warrant fFrom Scripture. For example, much has frequently been made of the circumstance, that these materials formed a portion of the spoils of Egypt. They may, indeed, have been so, and in all probability were, to a considerable extent at least; but the text is silent upon the subject, and at the time when the people were called upon to give them, they were their own property, and simply as such (not as having been in any particular manner obtained) were the people called upon to give them. Again, a portion of the materials, the whole of the silver, it would seem, which was employed in the erection, was formed of the half-shekel of redemption-money, which Moses was ordered to levy from every male in the congregation; and as this was chiefly used in making the sockets of the sanctuary, special meanings have been derived from the circumstance. But that nothing peculiar was designed to be intimated by that, is clear from the twofold consideration, that a part of this silver was applied to a quite different use, to thGe making of hooks and ornaments for the pillars, and that all the sockets were not made of it; for those of the door or entrance were formed of the free-will offerings of brass. \par \tab The materials themselves were of various sorts, according to the uses for which they were required: Precious stones, of several kinds; gold, silver, and brass; shittim-wood; linen or cotton fabrics of blue, purple, and scarlet, and skins for external coverings. Separate and distinct meanings have been found in each of these, derived either from their inherent qualities, or from -their colors, and by none with so much learning and ingenuity as Bahr; but still without any solid foundation. That the wood, for example, should have been that of the shittah-tree, or the acacia, as it is now generally supposed to have been, had a sufficient reason in the circumstance, which Bahr himself admits,\fs16 1\fs24 that it is the tree chiefly found in that part of Arabia, where the tabernacle was constructed and the only one of such dHimensions as to yield boards suitable for the purpose. It was not, therefore, as if a choice lay \par \par \fs16 1 Symbolik, i. p. 262. \par \par VOL. II.\tab\tab Q \fs24\par \par Page 226 THE TYPOLOGY OF SCRIPTURE. \par \par between this and some other kinds of trees, and this in particular fixed upon on account of some inherent qualities peculiar to itself. Besides, in the temple, which for all essential purposes was one with the tabernacle, the wood employed was not the acacia, but the cedar, and that, no doubt, for the same reason as the other had been, being the best and most suitable for the purpose which the region afforded. The lightness of the acacia wood, and its being less liable to corrupt. than some other species,\fs16 1\fs24 were incidental advantages peculiarly fitting it for the use it was here applied to. But we have no reason to suppose that anything further, or more recondite, depended on them; according to the just remark of Hengstenberg, that in so far as things in the tabeIrnacle differed from those in the temple, they must have been of an adventitious and external nature.\fs16 2\fs24 \par \tab In regard to the other articles used, it does not appear that any higher reason can be assigned for their selection, than that they were the best and fittest of their several kinds. They consisted of the most precious metals, of the finest stuffs in linen manufacture, with embroidered workmanship, the richest and most gorgeous colors, and the most beautiful and costly gems. It was absolutely necessary, by means of some external apparatus, to bring out the idea, of the surpassing glory and magnificence of Jehovah as the king of Israel, and of the singular honour which was enjoyed by those who were admitted to minister and serve before him. But this could only be done by the rich and costly nature of the materials, which were employed in the construction of the tabernacle, and of the official garments of those who were appointed to serve in its courts. It is expressly said of the higJh priest's garments, that they were to be made "for glory (or ornament) and for beauty" (\cf2\ul Exo_28:2\cf0\ulnone ); for which purpose they were to consist of the fine byss or linen cloth of Egypt (\cf2\ul Gen_41:42\cf0\ulnone ; \cf2\ul Luk_16:19\cf0\ulnone ), embroidered with needle-work done in blue, purple, and scarlet, the most brilliant colors. And if means \par \par \fs16 1 That it was absolutely incorruptible, is not of course to be imagined, though the language of Josephus, Philo, and some heathen writers would seem to imply as much, It is called \lang1033\f3\'ee\u8059?\'eb\'e1 \u7940?\'f3\'e7\'f0\'f4\f4 ov\lang1023\f0 by the LXX., and Josephus affirms it could not " suffer corruption." For other authorities, see in Bahr, i. p. 262. The simple truth seems to have been, that it was light and stood the water well, hence was much used by the Egyptians in making boats, and was loosely talked of as incorruptible.'\par \par 2 Authentie, ii. p. 639. \fs24\par \par Page 227 THE TABERNACLE IN ITKS GENERAL STRUCTURE. \par \par were thus taken for producing effect in respect to the garments of those who ministered in the tabernacle, it is but reasonable to infer that the same would be done in regard to the tabernacle itself. Hence, we read of the temple, the more perfect form of the habitation, that it was to be made "so exceeding magnified as to be of fame and glory throughout all countries" (\cf2\ul 1Ch_22:5\cf0\ulnone ), and that among other things employed by Solomon for this purpose,'" the house was garnished with precious stones for beauty" (\cf2\ul 2Ch_3:6\cf0\ulnone ). Such materials, therefore, were used in the construction of the tabernacle, as were best fitted for conveying suitable impressions of the greatness and glory of the Being, for whose peculiar habitation it was erected. And as in this we are furnished with a sufficient reason for their employment, to search for others were only to wander into the regions of uncertainty and conjecture. \par \tab We therefore discard (with HenLgstenberg, Baumgarten, and others,) the meanings derived by Bahr, as well as those of the older theologians, from the intrinsic qualities of the metals, and the distinctive colors employed in the several fabrics. They are here out of place. The question is not, whether such things might not have been used, so as to convey certain ideas of a moral and religious nature, but whether they actually were so employed here-and neither the occasion of their employment, nor the manner in which this was clone, in our opinion, gives the least warrant for the supposition. So far as the metals were concerned, we see no ground in Scripture for any symbolical meaning being attached to them, separate from that suggested by their costliness and ordinary uses. A symbolical use of certain colors, we undoubtedly find, such as of white, in expressing the idea of purity, or of red, in expressing that of guilt; but when so used, the particular color must be rendered prominent, and connected also with an occasion plainly calling Mfor such a symbol. This was not the case in either respect with the colors in the tabernacle. The colors there, for the most part, appeared in a combined form and, if it had been possible to single them out, and give to each a distinctive value, there was nothing to indicate how the ideas symbolized were to be viewed, whether in reference to God, or to his worshipers. Indeed, the very search would necessarily have led to endless subtleties, and prevented the mind from receiving the \par \par Page 228 THE TYPOLOGY OF SCRIPTURE. \par \par one direct and palpable impression, which we have seen was intended to be conveyed. (As examples of the arbitrariness necessarily connected with such meanings, Bahr makes the scarlet in the tabernacle symbolical of the life-giving property of God, while Sol. van Til had with equal reason descried in it a sign of the blood of the martyrs; and the gold with which so many articles were overlaid, is taken by Bahr to be the symbol of the splendor and majesty of God's holinNess, while in this country typologists have considered it as representing the divine nature of Christ, giving infinite perfection to his holiness and services. In such cases, it is impossible to distinguish between one opinion and another, as there is no solid ground for any of them to stand upon). \par \tab The total value of the materials used in the construction of the tabernacle must have been very great. Estimated according to the present commercial value, the twenty-nine talents of gold alone would be equal to about L.173,000; and Dr Kitto's aggregate sum of L.250,000, might probably come near the mark of the entire cost. But there can be no doubt that the precious metal and stones were much more common, consequently of much less comparative value in remote antiquity than they are now. In some of the ancient temples, as well as treasure-houses of kings, we read on good authority of almost incredible stores of them. For example, in the temple of Belus at Babylon, there was a single statue of Belus, Owith a throne and table, weighing together 800 talents of gold; and in the temple altogether about 7170 talents. Still, even this was greatly outdone by the amount of treasure which, on the most moderate calculation, we have reason to think was expended on the temple at Jerusalem. In such vast expenditure, whether on the tabernacle or the temple, it is not necessary to think of any accommodation to heathen prejudices, nor of anything but an intention to represent symbolically the greatness and glory of the divine Inhabitant. \tab\par \tab (2). Looking now to the general structure and appearance of the tabernacle, we might certainly expect the following characteristics: that being a tent, or movable habitation, it would be constructed in such a manner as to present somewhat of the general aspect of such tenements, and be adapted for removals from place to place; and that being the tent of God, it would be \par \par Page 229 THE TABERNACLE IN ITS GENERAL STRUCTURE. \par \par Fashioned within and withoPut, so as to manifest the peculiar sacredness and grandeur of its destination. This is precisely what we find to have been the case. Like tents generally, it was longer than broad, thirty cubits long by ten broad; and while on three of the sides possessing wooden walls, yet these were composed of separate gilded boards, rising perpendicularly from silver sockets, kept together by means of golden rings, through which transverse bars were passed, and hence easily taken asunder when a removal was made. So also the larger articles of furniture belonging to the tabernacle, the ark, the table, and the altars of incense and burnt-offering, were each furnished with rings and staves, -for the greater facility of transportation. But neither within nor without must the wooden walls be seen, otherwise the appearance of a tent would not be preserved. Hence a series of coverings was provided, the innermost of which was formed of fine linen ten breadths, five of which were joined together to make each one curtain, and tQhe two curtains were again united together by means of fifty loops. This innermost covering was not thrown over the boards of the tabernacle, so as to hang down outside, but was suspended within by means of hooks and eyes, so that the whole interior of the sides, as well as the roof, was covered. by it. Internally, it might be regarded as the tabernacle itself, and, indeed, is so named in \cf2\ul Exo_26:6\cf0\ulnone , where, after describing how the several curtains were to be coupled together, it is added respecting the whole, " and it shall be one tabernacle."\fs16 1\fs24 Then, above this, and forming an outer covering, reaching, to the foot of the boards outside, was a cloth made of goat's hair-which, to the present clay, is the usual external covering of the Arabian tents. As this gave to the sacred tabernacle externally the appearance of a tent, it is also, as well as the internal tapestry, designated as the tabernacle itself (\cf2\ul Exo_26:11\cf0\ulnone ). And above both of these curtains, a doublRe coating of skins was thrown, evidently for protection-the first consisting of ram's skins dyed red, the other and outermost, of what, in our version, are called badger's skins, but which are now commonly under\par \par \fs16 1 Bahr's Symbolik, i. p. 222, 223. The usual descriptions respecting these coverings (not excepting Dr Kitto's) representing them all as thrown over the boards simply for protection, are by no means correct. \fs24\par \par Page 230 THE TYPOLOGY OF SCRIPTURE.\par \par stood to have been some kind of deer-skin, or perhaps seal-skin, peculiarly adapted for withstanding the atmospheric influences. These parts and properties, or things somewhat similar, were essential to this sacred erection as a tent; it could not have preserved its tent-like appearance without them, and been adapted for moving from place to place. Therefore, to seek for some deeper and spiritual reasons for such things as the boards and bars, the rings and staves7 the different sorts of coverings, the loops and Staches, &c. is to go entirely into the region of conjecture, and give unbounded scope to the exercise of fancy. A plain and palpable reason existed for them in the very nature and design of the erection; and why should this not suffice? Or, if license be granted for the introduction of other reasons, who shall determine, since it must ever remain doubtful which ought to be preferred? It is enough to account for the things referred to, that as God's house was made in the fashion of a tent, these, or others somewhat similar, were absolutely necessary; they as properly belonged to it in that character, as the members of our Lord's body and the garments he wore belonged to his humanity; and it is as much beside the purpose to search for an independent and separate instruction in the one, as for an independent and separate use in the other. Hence, when the house of God exchanged the tent for the temple form, it dropt the parts and properties in question, as being no longer necessary or suitable; which alone waTs sufficient to prove them to have been only outward and incidental. \par \tab But other things, again, were necessary, on account of the tabernacle being, not simply a tent, but the tent of the Most High God, for purposes of fellowship between him and his people: Such as, the ornamental work on the tapestry, the division of the tabernacle into more than one apartment, and the encompassing it with a fore-court, by means of an enclosure of fine linen, which in a manner proclaimed to the approaching worshipers, \i Procul profani\i0 ! That the apartments should have consisted of no more than an outer and inner sanctuary; or that the figures wrought into the tapestry should have been precisely those of the cherubim, in these we may well feel ourselves justified in searching for some more special instruction; for they might obviously have been ordered otherwise, and were doubtless \par \par Page 231 THE TABERNACLE IN ITS DESIGN. \par \par Ordered thus for important purposes. On which account, both characUteristics reappear in the temple, as being of essential and abiding significance. But considered merely in a general point of view, the embroidery, the separate apartments, and the surrounding enclosure, may all be regarded as having the reason of their appointment in the sacred character of the tabernacle itself, and the high ends for which it was erected. Such things became it as the tent which God took for his habitation. \par \par \tab III. This habitation of God, whether existing in the form of a tent, or of a temple, was at once the holiest and the greatest thing in Israel; and therefore required, not only to be constructed of such materials and in such a manner as have now been described, but also to be set apart by a special act of consecration. For it was the seat and symbol of the divine kingdom on earth. The \i one\i0 seat and symbol; because Jehovah, the God of Israel, being the one living God, and, though filling heaven and earth with his presence, yet condescending to exhibit in an outwarVd material form, the things concerning his character and glory, behooved to guard with especial care against the idea, so apt to intrude from other quarters, of a divided personality. In heathen lands generally, and particularly in Canaan, every hill and grove had its separate deity, and its peculiar solemnities of worship (Deut. xii.) God, therefore sought to check this corruption in its fountainhead, by presenting himself to his people as so essentially and absolutely one, that he could have but one proper habitation, and one throne of government. Here alone must they come to transact with God in the things that concerned their covenant relation to him. To present elsewhere the sacrifices and services, which became his house, was a violation of the order and solemnities of his kingdom;\fs16 1\fs24 while, on the other hand, to have free access to this chosen residence of Deity, was justly prized by the wise among the people as their highest privilege. Exclusion from this, was like banishment from God's Wpresence, and excision from his covenant. And, as appears from\par \par \fs16 1 Hence, sacrificing in the high places, though occasionally done by true worshipers, always appears as an imperfection. In times of war, or great internal disorder, such as those of Samuel, when the ark was separated from the tabernacle, and the stated ordinances suffered a kind of suspension, sacrifices in different places became necessary. \fs24\par \par Page 232 THE TYPOLOGY OF SCRIPTURE.\par \par the experience of the Psalmist, pious Israelites, in the more flourishing periods of the Theocracy, counted it among the most; dark and trying dispensations of Providence, when events occurred to compel their separation from this appointed channel of communion with the Highest. \par \tab Still enlightened worshipers understood, that the enjoyment; of God's presence and blessing was by no means confined to that outward habitation, and that while it was the seat, it was also the symbol of the kingdom of God. They perceived iXn it the image of his character and administration in general,. and understood that the relations there unfolded were proper to the whole church of God. Hence, the Psalmist represents it as the common privilege of an Israelite to dwell in the house of God, and abide in his tabernacle (Ps. xv., xxiv), though in the literal sense not even the priests could be said to do so. Of himself he speaks as desiring to dwell in the house of the Lord all the days of his life (Ps. xxvii.), by which he could only mean: that he earnestly wished continually to realize and abide in that connection and fellowship with God, which he saw so clearly symbolized in the form and services of the tabernacle. And, indeed, this symbolical import of the tabernacle was plainly indicated by the Lord himself to Moses, in the words, " And I will set my tabernacle among you, and I will walk among you, and will be your God, and ye shall be my people" (\cf2\ul Lev_26:11-12\cf0\ulnone .) The least in spiritual discernment could scarcely fail Yto learn here, that what was outwardly exhibited in the tabernacle, of God's nearness and familiarity with his people, was designed to be the image of what should always and everywhere be realizing itself among his people; that the tabernacle, in short, was the visible symbol of the church. \par \tab Now, to fit it for this high destination and use, a special act of consecration was necessary. It was not enough that the materials of which it was built, were all costly, and sacred as well as costly, having been presented as the people's offerings to the Lord; nor that the pattern, after which the whole was constructed, was furnished immediately by the hand of God. After it had been thus constructed, and before it could be used as the Lord's tabernacle, it had to be consecrated by the application to all its parts and furniture of the holy anointing oil, which Moses was particularly \par \par Page 233 THE TABERNACLE IN ITS DESIGN. \par \par instructed how to prepare (\cf2\ul Exo_30:22\cf0\ulnone , sq).Z\fs16 1\fs24 And thou shalt sanctify them," was the word to Moses regarding this anointing oil,'" that they may be most holy; whatsoever toucheth them shall be holy." \par \tab Old Testament Scripture itself provides us with abundant materials for explaining the import of this action. It expressly connects this with the communication of the Spirit of God; as in the history of Saul's consecration to the kingly office, to whom Samuel said, after having poured the vial of oil upon his head, " And the Spirit of the Lord shall come upon thee" (\cf2\ul 1Sa_10:6\cf0\ulnone ). And still more explicitly in the case of David is the sign coupled with the thing signified, " Then Samuel took the horn of oil, and anointed him in the midst of his brethren; and the Spirit of the Lord came upon David from that day forward-but the Spirit of the Lord departed from Saul" (xvi. 13, 14). The gift, symbolized by the anointing, having been conferred upon the one, it was necessarily withdrawn from. the other. More emphatically,[ however, than even here, is the connection between the outward rite and the inward gift, marked in the prophecy of \cf2\ul Isa_61:1\cf0\ulnone , " The Spirit of the Lord God is upon me, because he hath anointed me to preach good tidings," &c. \par \tab This passage may fitly be regarded as the connecting link between the Old and the New Testament usage in the matter. It designated the Saviour as thee Christ, or Anointed One, and because anointed, filled to overflowing with the grace of the Spirit, and in this grace traveling on with blessed power and energy in the execution of his redemption-work. In his case, however, we know there was no literal anointing. The symbolical rite was omitted, as no longer needed, and the direct spiritual action proceeds by itself, the Spirit being given to abide with him in all his fulness. He was hence said by Peter to have been " anointed with the Holy Ghost and with power" (\cf2\ul Act_10:38\cf0\ulnone ). And because believers are spiritually united to Christ, and what\ He has without measure, is also in a measure theirs, they too are said to be " anointed by God," or "to have the unction (\cf3\lang1033\f3\'f7\'f1\'e9\u769?\'f3\'ec\'e1\cf0\lang1023\f0 ) of the Holy One, which teacheth them all things" (\cf2\ul 2Co_1:21\cf0\ulnone ; \cf2\ul 1Jn_2:20\cf0\ulnone ). Even \par \fs16\par 1 It consisted of olive-oil, mixed with the four best kind of spices, myrrh, sweet cinnamon, calamus, and cassia, producing, when compounded together, the most fragrant smell. \fs24\par \par Page 234 THE TYPOLOGY OF SCRIPTURE. \par \par under the dispensation of the New Testament, in regard to its earlier and more outward, its miraculous operations, we find the external symbol still retained: The apostles anointed many sick persons with oil, and made them whole in the name of the Lord" (\cf2\ul Mar_6:13\cf0\ulnone ), and James even couples this anointing with prayer, as means proper to be employed by the elders of the church for drawing down the healing power of God (v. 14). But the ex]ternal rite could now only be regarded as appropriate in such operations of the Spirit as those referred to, in which the natural and symbolical use of oil ran, in a manner, into each other. \par \tab We do not mean, that oil was used in such cases merely as " a salutary and approved medicament" (Bib. Cyclop. Art. Anointing), as if the miraculous agency of the Spirit needed such external aid. But neither is it necessary to regard the action, with Hengstenberg, Christol. on \cf2\ul Dan_9:24\cf0\ulnone , as purely symbolical. The use of oil in sickness, as a kind of outward cordial and refreshment, or even a sort of healing ointment, is frequently referred to in Scripture (\cf2\ul Isa_1:6\cf0\ulnone ; \cf2\ul Luk_10:34\cf0\ulnone ), and as the operation of the Spirit was here itself outward, the outward action at once as a symbol and a natural ointment, might fitly be employed. \par \tab This sacred use of oil, however foreign to our apprehensions, grew quite naturally out of its common use in the East, e^specially in Egypt, Arabia, and Palestine. There, it has from the earliest times been regarded as singularly conducive to bodily health and vigor, and the heat of the climate may actually render it so.' Even in Greece, where the heat is less enervating, the bodies of the combatants in the public games, it is well known, were always copiously rubbed and stippled with oil. And when mixed with perfumes, as the oil appears generally to have been, the copious application of it to the body may, partly from usage, and partly also from physical causes, have produced the most agreeable and invigorating sensations. So much, indeed, was this the case, especially in respect to the head, that the Psalmist even mentions his " being anointed with oil" among the tokens of kindness he had received from the hand of God; and in entertainments, it was so customary to administer this species of refreshment to the guests, that our Lord charges the omission of it by Simon the Pharisee as an evident mark of disrespect (\cf2\ul L_uk_7:46\cf0\ulnone ), and in ancient \par \par Page 235 THE TABERNACLE IN ITS DESIGN. \par \par Egypt" it was customary for a servant to attend every guest as he seated himself and to anoint his head."\fs16 1\fs24 \par \tab As the body, therefore, which was anointed with such oil, felt itself enlivened and refreshed, and became expert and agile for the performance of any active labor, it was an apt and becoming symbol of the Spirit-replenished soul, which is thus endowed with such a plenitude of grace, as disposes and enables it to engage heartily in the divine service, and to run the way of God's commandments. So that, in the language of Vitringa, "the anointed man was he, who being chosen and set apart by God for accomplishing something connected with God's glory, was furnished for it by his good hand with necessary gifts. And the more noble the office to which any one was anointed, the greater was the supply of the Spirit's grace, which the anointing brought him."\fs16 2\fs24 Understood thus in` reference to persons, to whom the outward symbol was both most naturally and most commonly applied, we can have no difficulty in apprehending its import, when applied to the tabernacle and its furniture. This being a symbol of the true church as the peculiarly consecrated, God-inhabited region, the anointing of it with the sacred oil was a sensible representation of the effusion of the Holy Spirit, whose part it is to sanctify the unclean, and draw them within the sphere of God's habitation, as well as to fit them for occupying it. And as the anointing not only rendered the tabernacle and its vessels holy, but made them also the imparters of holiness to others-" whatsoever toucheth them shall be holy" the important lesson was thereby taught, that, while all beyond is a region of pollution and death, they who really come into a living connection with the church or kingdom of God, are brought into communion with his spiritual nature, and made partakers of his holiness. It is within the church that all puriafication and righteousness proceeds.\fs16 3\fs24 \par \par \fs16 1 Wilkinson, Manners, &c. of Eg. ii. 213. \par 2 Com. in Isa. vol. ii. p. 494, colp. also i. p. 289. \par 3 In connecting the spiritual with the natural use of this symbol, Bahr does not appear to us to be happy. He throws together the two properties of oil: its capacity for giving light, and for imparting vigor and refreshment; and holds the anointing symbolical of the Spirit's gift, as the source of spiritual light and life in general-or rather (for he evidently does not hold the personality of the Spirit), as symbolical of the principle of light and life, or, in one word, of the holiness which was derived from the knowledge of God's law (ii. p. 173.) But to say nothing of the doctrinal errors here involved, \fs24\par \par Page 236 THE TYPOLOGY OF SCRIPTURE. \par \par \tab IV. In turning now to gospel-times for the spiritual and heavenly things, which answer to the pattern exhibited in that worldly sanctuary, we are not, of coursbe, to think of outward and material buildings, which, however necessary for the due celebration of divine worship, must occupy an entirely different place from that anciently possessed by the Jewish tabernacle or temple. What is true of the divine kingdom generally, must especially hold in respect to the heart and centre of its administration; viz. that everything about it rose, when the antitypes appeared, to a higher and more elevated stage; and that the ideas which were formerly symbolized by means of out-ward and temporary materials are now seen embodied in great and abiding realities. Of what, then, was the tabernacle a type? Plainly of Christ, as God manifest in the flesh, and reconciling flesh to God. This is heaven's grand and permanent provision for securing what the tabernacle, as a temporary substitute, aimed at accomplishing-the indwelling of God with his people, and the maintaining of a holy fellowship between them. In Christ personally the idea was in the first instance visibly realized, whecn, as the divine Word, "he became flesh, and dwelt ('e\cf3\lang1033\f3\'f3\'ea\'e7\'ed\'e7\f4 oder'\cf0\lang1023\f0 tabernacled) among us." For the flesh of Jesus, though literally flesh of our flesh, yet being sanctified in the womb of the virgin by the power of the Holy Ghost, possessed in it " the whole fulness of the Godhead bodily" (\cf3\lang1033\f3\'f3\'f9\u834?\'ec\'e1\f4 *tikos\cf0\lang1023\f0 , in a bodily receptacle or habitation); and held such pre-eminence over other flesh, as the tent of God had formerly done over the tents of Israel. But this was still merely the first stage in the development of the great mystery of godliness; only as in the seed-corn was the indwelling of God with men seen in the person of the incarnate Word. For Christ's flesh was the representative and root of all \par \par \fs16 why should those two quite distinct properties of oil be confounded together? The qualities and uses of oil as an ointment, had nothing to do with those which belong to it as a source of ligdht, and should no more be conjoined symbolically than they are naturally. Oil as an ointment does not give light, and it is of no moment whether it were capable of doing so or not. When used as an ointment, it was also usually mixed with spices, which still more took off men's thoughts from its light-giving property, and especially was this the case in regard to its symbolical application in the tabernacle. When oil began to be applied symbolically for consecrating persons and things is unknown. It was so used by Jacob on the plains of Bethel, and there is undoubted proof of its having been used in consecrating kings and priests in Egypt.- (Wilkinson, v. 279, ss.) \fs24\par \par Page 237 THE TABERNACLE IN ITS DESIGN \par \par flesh as redeemed; in him the whole of an elect humanity stands as its living head, and there alone finds the bond of its connection with God, the channel of a real and blessed fellowship with heaven. So that as the fulness of the Godhead dwells in Christ, he again dwells in thee church of true believers as his fulness; and the idea symbolized in the tabernacle is properly realized, not in Christ personally and apart, but in him as the head of a redeemed offspring, vitally connected with him, and through him with God. Consequently the idea, as to its realization, is still in progress; and it shall have reached its perfect consummation only when the number of the redeemed has been made up, and all are set down with Jesus amid the light and glories of the New Jerusalem. \par \tab Every reader of New Testament Scripture is aware, how prominently the truths involved in this representation are brought out there, and how much the language it employs of divine things bears respect to them. The transition from the outward and shadowy to the final and abiding state of things, is first marked by our Lord in the words, " Destroy this temple, and in three days I will raise it up" (\cf2\ul\fs16 Joh_2:19\cf0\ulnone\fs24 ), by which he plainly wished it to be understood, that his body had now fbecome, what the temple had hitherto been-or rather, that the great idea symbolized in the temple was now actually embodied in his person, in which Godhead had really and properly taken up its dwelling, that men might draw near and have fellowship with it. As there could be but one such place and medium of intercourse, Christ's saying this of his body, of necessity implied, that the outward temple, built with men's hands, had served its purpose, and was among the things ready to vanish away. But the peculiar expression he uses implies somewhat more than this. For when he speaks of the destroying of the temple, and the raising of it up again in three days, he so identified his body with the temple, as in a manner to declare that the destruction of the one would carry along with it the destruction of the other; that that alone should henceforth be the proper dwelling-place of Deity, which, from being instinct with the principle of an immortal life, could be destroyed only for a season, and should presently gbe raised up again to be the perpetual seat and centre of God's kingdom. From that time, therefore, the other must necessarily lose its significance and use, and must become, indeed, a habitation left desolate. \par \par Page 238 THE TYPOLOGY OF SCRIPTURE. \par \par \tab But this inhabitation of God in the man Christ Jesus, being not for himself alone, but only as the medium of intercourse and communion between God and the church, we find the idea extended so as to embrace both each individual believer and tile entire company of believers as one body. The church is, "the house of God," or " his habitation through the Spirit" (\cf2\ul 1Ti_3:15\cf0\ulnone ; \cf2\ul Eph_2:21-22\cf0\ulnone ); and as the Church universal of believers, is only an aggregate of individuals, who must each be in part what the whole is, so they also are designated " a building of God," and more especially "the temple of the living God;" or, as St Peter describes them, " lively stones built up on Christ the living stone, into a hspiritual house" (\cf2\ul 1Co_3:9\cf0\ulnone , 6:19; \cf2\ul Eph_3:17\cf0\ulnone ; \cf2\ul 1Pe_2:5-6\cf0\ulnone .) In this apparent complexity of meaning, there is still a radical oneness; and it is by no means as if the tabernacle or temple-idea were applied to so many objects properly distinct and apart. There is an essential unity in the diversity, arising from the vital connection subsisting between Christ and his people; for all redeemed humanity is linked with his, as his is linked with the Godhead, so that what belongs to the one, is the common property and distinction of the whole. This was unfolded in the sublime words of Christ himself, which describe the ultimate realization of what was typified in the temple: "And the glory, which thou gavest me, I have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me" (\cf2\ul Joh_17:22-23\cf0\ulnione .) \par \tab And as everything in the original tabernacle required to be sprinkled with the holy anointing oil, to fit it for its sacred destination and use, so in these higher and ultimate realities of the divine kingdom, all is pervaded and consecrated by the living Spirit of God. It is as connected with His working, that humanity in Jesus becomes the fit dwelling-place of Deity. It is as replenished with His fulness that Jesus accomplished in his own person the work of reconciliation, and placed on a secure foundation the intercommunion between God and man. It is, again, as having received from the Father the promise of the Spirit, and shedding forth his regenerating grace through the divine kingdom, that it becomes a hallowed region, consecrating whatever really \par \par Page 239 THE TABERNACLE IN ITS DESIGN. \par \par comes within its borders, and that every one, whom a living faith brings into contact with Christ, is made partaker of his holiness. So indeed from the divine head downwards jto the very skirt of his garments. The ordinances of the church are sources of life and blessing, only in so far as they are the instruments and channels of the Spirit's working. He who, through baptism, has become savingly united to the one spiritual body, must have been baptized into it by the one Spirit, (\cf2\ul 1Co_12:13\cf0\ulnone ). He who, through the word of the Gospel, has been convinced of sin, righteousness and judgment, and received of the things of Christ, has found them. thus powerful, because accompanied with the inward grace of the Spirit (\cf2\ul Joh_16:8\cf0\ulnone , 14.) Only as endowed with the Spirit is the believer constituted a temple of God (\cf2\ul 1Co_6:19\cf0\ulnone ), and only as being wrought in him by the same Spirit, do the works which proceed from his hand possess the essential element of righteousness, and attain to a place and a memorial in the kingdom of God. In a word, it is by the Spirit that all in this kingdom is sanctified and cemented in holy union with the Godheakd.\fs16 1\fs24 \par \par In the preceding remarks we have made no allusion to the views of other writers respecting the tabernacle, but have simply unfolded what we conceive to be the true idea of it, and its relation to Christ and his kingdom. It may be proper, however, to give here a brief outline of other views, noticing, as we proceed, what is mainly erroneous or defective in them. \par \tab 1. By Philo, the tabernacle was taken for a pattern of the universe: to the two sanctuaries belonged \i\f5 ta nonta\i0\f0 , and to the open fore-court\i \f5 ta aisqhta\i0\f0 ; the linen, blue, purple, and scarlet, were the four elements; the seven-branched candlestick represented the \par \par \fs16 1 The supplanting of the Old Testament temple by this new consecration through the Spirit of something unspeakably better and higher, is referred to in that part of Daniel's prophecy which makes mention of" anointing the most holy" (ix. 24), or. as Dathe, Stonard, and especially Hengstenberg, have clearly shewn,l it should rather be, "' anointing a holy of holies," i. e. a new temple for the Lord, the Church of the New Covenant, consisting of Christ and all his spiritual members. In the coming and better state of things, not one part merely, but the whole, should be a holy of holies; and while this was being done, the old fabric should be made desolate because of the overspreading of abominations in it (v. 26.) Instead of being a holy thing, sanctifying all that touched it, it is regarded as having become a seat of pollution; and not only must be dispensed with, as no longer needed on account of the new dwelling-place provided, but must even be swept away, as an abomination, from the earth. \fs24\par \par Page 240 The TYPOLOGY OF SCRIPTURE\par \par seven planets, the light in the centre, however, at the same time representing the sun; the table with the twelve loaves pointed to the twelve signs of the zodiac and months of the year, &c. Josephus adopts the same view, only differing in some of the details; as mdo also many of the fathers, in particular, Clement of Alexandria, Origen, Chrysostom, and Theodoret. Several of the Jewish Rabbis also concur in regarding the erection as an image of the creation in heaven and on earth, references to whom, as well as the others, are given by Bahr, i. p. 104, 105. He justly objects to this view, however, that it places the symbols of the Mosaic religion substantially on a footing with those of heathenism; both alike would have been employed in the service of a mere nature worship. Not only would the peculiar ideas and principles of the true religion have been excluded from the one sanctuary and centre of all its services, but religious symbols of a precisely opposite kind must have occupied their place. This was plainly impossible. \par \tab 2. But Bahr's own view so far coincides with the one just mentioned, that he also holds the tabernacle to have been a representation of the creation of God, which, he endeavors to shew, is frequently exhibited in Scripture as the hounse or building of God; not, however, in the heathen sense-not as if the Deity and creation were identified, but in the sense of creation being the workmanship and manifestation of God-the outgoing and witness of his glorious perfections. In like manner, the tabernacle was the place and structure, through which God gave to Israel a testimony or manifestation of himself; and, therefore, it must contain in miniature a representation of the universe-the habitation, in its two compartments, representing heaven, God's peculiar dwelling place, and the fore-court the earth, which he has given to the sons of men. \par \tab It may be regarded as alone fatal to this view, that amid the many allusions in Scripture to the tabernacle, and express explanations of the things belonging to it, the view in question is never once distinctly brought out. And as a great deal is found there in direct confirmation of the view we have presented, we are fully entitled to consider it as involving a substantial repudiation of the oother. No doubt heaven and earth are often represented in Scripture as a building of God; but, as Hengstenberg justly re \par \par Page 241 THE TABERNACLE IN ITS DESIGN. \par \par marks,\fs16 1 \fs24 " there is not to be found, in all Scripture, a single passage in which the universe is described as the building or dwelling place of God; so that the view of Bahr fails in its very foundation." He further remarks, that it provides no proper ground for explaining the separation between the Holy and the Most Holy place, and that Bahr has hence been obliged to put a false interpretation upon the furniture belonging to the Holy place. As for the confirmation, which the learned author seeks for the basis of his view, in the opinion of Philo and Josephus, as if that were the originally Jewish mode of contemplating the tabernacle, no one unbiased by theory can regard it in any other light than as the fruit of that anxiety, which these writers constantly display, to bring the Jewish Scriptures and religion intop some degree of conformity with the heathen philosophy. \par \tab 3. The work of Bahr has called forth a labored defense of another view, equally unsupported in Scripture, and still more arbitrary-according to which the tabernacle was made in imitation of man, as the image of God. This view had been briefly indicated by Luther, not as a formal explanation of the proper design and purpose of the tabernacle, but rather by way of illustration and similitude, when expounding the words of Mary's song: " My soul doth magnify the Lord, and my spirit rejoiceth in God nay Saviour." There, after mentioning the different divisions of the tabernacle, he says' "In this figure there is represented a Christian man; his spirit is the Holy of holies, God's dwelling, in dark faith without light; for he believes what he sees not. His soul is the Holy place, where are the seven lights, that is all sorts of understanding, discernment, knowledge, and perception of corporeal and visible things. His body is the forecourt which qis open to all, so that every one can see what it does, and how it lives." Bahr had justly said of this, that it was only an allegorical explanation, and intimated that he conceived it impossible to carry out such a view into the particulars. But a zealous Lutheran, Ferdinand Friederich, offended at the slight thus put upon " the words of the blessed Luther," has undertaken a vindication of the view, in a volume of considerable size, and accompanied by twenty-three plates. The work contains some \par \par \fs16 1 Authentie ii. p, 639. \par \par VOL. II.\tab\tab R. \fs24\par \par Page 242 THE TYPOLOGY OF SCRIPTURE. \par \par good remarks on the more objectionable parts of Bahr's system, yet adopts a number of its errors, displays throughout, indeed, the want of a sound discrimination, and utterly fails to establish the main point at issue. The objections given above to Bahr's view apply with increased force to this. \par \tab 4. The view of what are distinctively called the typical writers, errs rprimarily and fundamentally in considering the tabernacle as too exclusively typical, in seeking for the adumbration of Christ and his salvation as the only reason of the things belonging to it. Hence no proper ground or basis was laid for the work of interpretation, and unless where Scripture itself had furnished the explanation, the most arbitrary and even puerile meanings were often resorted to, without the possibility of applying, on that system, any check to them. Not keeping in view the great idea or design of the tabernacle, everything for the most part was understood personally of Christ; and even where a measure of discretion was observed in abstaining from too great minute, and keeping in view the larger features of the Christian system, as in Witsius' (Miscellanea Sacra), still all swims in a kind of uncertainty, because no care was taken to investigate the meaning of the symbols, before they were interpreted as types. \par \tab 5. The only remaining view requiring a separate notice is what iss commonly regarded as the Spencerian, although Spencer did not originate it, but found its leading principles already laid down by Maimonides.\fs16 1\fs24 It proceeds on the ground of an accommodation in the grossest sense to the heathenish tendencies and dispositions of the people. The Egyptians and other nations had dwellings for their gods; it was not convenient or practicable at \par \par \fs16 1 He is substantially followed by many of the later Rabbis, who represent the tabernacle and temple as constructed with the view of imitating, and, at the same time, outdoing the palaces of earthly monarchs. Various quotations may be seen in Outram. That from R. Shem Tob is the most distinct and graphic, and is held in great account by Spencer: " God, to whom be praise, commanded a house to be built for himself, such as a royal house is wont to be. In a royal house all these things are to be found, of which we have spoken: namely, there are some to guard the palace; others, whose part it is to do things belotnging to the royal dignity, to prepare banquets, and do other things necessary for the monarch. There are others, besides, who serve with vocal and instrumental music. There is a place also for making ready victuals; a place for burning perfumes; a table also for the king, and an apartment appropriated to himself, where none are permitted to enter, excepting his prime minister, and those who are specially favored by him. In like manner God," &c. \fs24\par \par Page 243 THE TABERNACLE IN ITS DESIGN. \par \par once to abolish the custom; and God must, therefore, to prevent his people from lapsing into heathenism, suit himself to this state of things, have a tabernacle for his dwelling, with its appropriate furniture and ministering servants. We have already, in the introductory chapter, substantially met this view; as it rests upon the same false principles which pervade the whole system of Spencer. According to it God accommodates himself, not merely to what is weak and imperfect in his creatures, but to what is positively wrong; and lowers and adjusts his requirements to suit their depraved tastes and inclinations. Consequently the views of God, which such a structure was fitted to impart, and the services connected with it, must have been quite opposed to the spiritual nature of God, and an obstruction, rather than a help, to pious Israelites in their endeavors to worship and serve God aright. It was not a temporary and -fitting expedient to aid men's conceptions of divine things, and to render the divine service more intelligible and attractive; but a sop put into the mouth of a rude and heathenish people, to keep them away from the grosser pollutions of idolatry. God's house could never be built on such a foundation Some of the older typical writers, such as Outram (De Sac. L. i. 3), trod too closely upon this view of the tabernacle, as regards its primary intention for Israel, and so also, we regret to say, does Dr Kitto of recent writers (Hist. of Palestine, i. 245-6.) \par \cf4\fs23\par } j7-Part 3.2 - Section II{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fcharset0 OLBHEB;}{\f2\fnil\fprq2\fcharset177 TITUS Cyberbit Basic;}{\f3\fnil\fprq2\fcharset161 TITUS Cyberbit Basic;}{\f4\fnil\fprq2\fcharset0 TITUS Cyberbit Basic;}{\f5\fnil\fcharset0 Greek;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue255;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [ 220] \par \par \par \par \par \par \par \par \fs28 SECTION SECOND. \fs24\par \par THE TABERNACLE IN ITS GENERAL STRUCTURE AND DESIGN. \par \pard\ltrpar\sl100\slmult0\par \tab By the establishment of the Sinaitic covenant the relation between God and Israel had been brought into a state of formal completeness. The covenant of promise, which pledged the divine faithfulness to bestow upon them every essential blessing, was now properly supplemented by the covenan9wcourts, that it is necessary, before proceeding farther, to understand distinctly the place which these held in the Mosaic dispensation, and especially, how they stood related to God, on the one hand, and to the people on the other. This section must therefore be devoted to the consideration of the Levitical priesthood. \par \par \tab I. It is somewhat singular, that the earliest notices we have of a priesthood in Scripture, refer to other branches of the human family than that of the line of Abraham. The first person with whom the name of priest is there associated, is Melchizedec, who is described as " king of Salem, and priest of the Most High God." To him. Abraham, though the head of the whole chosen family, paid tithes of all, and thus virtually confessed himself to be no priest as compared with Melchizedec. Then, in the days of Joseph, we meet with Potipherah, priest of On, or Heliopolis in Egypt, and of the priests generally, as a distinct and highly privileged order in that country (\cf2\ul Gen_x41:45\cf1\ulnone ; 47:22); and a few generations later still, mention is made of Jethro, the priest of Midian. Not till the children of Israel left the land of Egypt, and were placed under that peculiar polity which was set up among them by the hand of Moses, do we hear of any individual, or class of individuals, holding the office of the priesthood as a distinct and exclusive prerogative. How, then, did they make their approach to God and present their oblations? Did each worshiper transact for himself with God? Or, did the father of a family act as priest for the members of his household? Or, \par \pard\ltrpar\cf0\par Page 245 Ministers OF THE TABERNACLE -THE PRIESTS AND LEVITES. \par \par was the priestly function among the privileges of the first-born? This last position has been maintained by many of the leading Jewish authorities (Jonathan, Onkelos, Saadias, Jarchi, Abenezra, &c.), and also by some men of great learning in Christian times (Grotius, Selden, Bochart, &c.). They have chiefly grounyded their opinion on the circumstance of Moses having employed certain young men to offer the sacrifices, by the blood of which the covenant was ratified (\cf2\ul Exo_24:5\cf0\ulnone ), connecting this fact, on the one hand, with the profaneness of Esau in having despised his birth-right, which is thought to have been a slighting of the priesthood, and, on the other, with God's special consecration of the first-born, after their redemption in Egypt. This opinion, however, may now be regarded as almost universally abandoned. The consecration of the first-born on the eve of Israel's departure from Egypt, did not, as we shall see, include their appointment to the priestly office; nor was this reckoned among the rights of primogeniture. These rights Scripture itself has plainly restricted to pre-eminence in authority among the brethren, and the possession of a double portion in the inheritance (\cf2\ul 1Ch_5:1-4\cf0\ulnone ). And it would appear, from the scattered notices of patriarchal history, that there wzas no bar then in the way of any one drawing near and presenting oblations to God, who might feel himself called to do so. So long, however, as the patriarchal constitution prevailed, it was by common consent felt due to the head of the family, as the highest in honour, and the proper representative of the whole, that he should deal with God in their behalf by the presentation of sacrifice. By degrees, as families grew into communities, and the patriarchal became merged in more general and public authorities, the sacerdotal office also naturally came to be vested, at least on all great and special occasions, in the persons of those who occupied the rank of heads in their respective communities, or of others, who, being regarded as peculiarly qualified for exercising the priestly function, were expressly chosen and delegated to discharge it. So in particular with the chosen family. In earlier times each patriarch did the work of a sacrificer; but when they had become a numerous people, and were going as a {people to offer sacrifice to God, while they were primarily represented by Moses, whom God had raised up for their head, and who, therefore, alone properly did the part \par \par Page 246 THE TYPOLOGY OF SCRIPTURE. \par \par of a priest at the ratification of the covenant, by sprinkling the blood, they appear, as was natural, to have appointed certain of their number, pre-eminent in rank, in comeliness of person, or qualities of mind, to assist in priestly offices. These, no doubt, were the persons from whom Moses selected a few to furnish him with the blood of sprinkling on the occasion referred to, and who had previously been spoken of as a body under the name of priests (\cf2\ul Exo_19:22\cf0\ulnone ).\fs16 1\fs24 \par \fs16\par 1 Vitringa, Obs. Sac. I. De Proerogativis Primogenitorum in Eccl. Vet, This subject, and the closely related one of the consecration of the Levites in the room of the first-born, is so ably and satisfactorily discussed there, that little has been left for subsequent inq|uirers. Of the general practice in appointing persons to exercise priestly functions, where no separate order existed for the purpose, and which prevailed in common with God's more ancient worshipers and many heathen nations, he says, " Nothing is more certain, than that the ancients required sacrifices to be performed, either by princes and heads of families, or by persons singularly gifted in body and mind, as being deemed more deserving than others of the divine fellowship." This holds especially of the ancient Greeks and Romans. Of the former, Miller says, that "' the worship of a deity peculiar to any tribe was, from the beginning, common to all the members of the tribe; that those who governed the people in the other concerns of life, naturally presided over their religious observances, the heads of families in private, and the rulers in the community; and that it might be said with just as much truth, that the kings were priests, as that the priests were kings." And so much was it the practice in t}he properly historical periods of Greece, to have priestly offices performed by means of public magistrates or persons delegated by the community, that he does not think " there ever was in Greece a priest]hood, strictly speaking, in contradistinction to the laity."-(Introd. to Mythology, p. 187, 188, Trans.) Livy testifies that among the early Romans, the care of the sacred things devolved upon their kings, and that after the expulsion of these. an officer was appointed for the purpose, with the name of Rex Sacrorum (L. II. 2). It was still customary, however, as is well-known, for private families to perform their own peculiar sacrifices and libations to the gods. On special occasions, besides, persons were temporarily appointed for the performance of sacred offices, as on the occasion of the taking of Vein, thus related by Livy, v. c. 22; "Delecti ex omni exercitu juvenes, pure lotis corporibus, candida veste, quibus deportanda Romam Regina Juno assignata erat, venerabundi templum iniere, primo religio~se admoventes manus; quod id signum more Etrusco, nisi certe gentis sacerdos, attrectare non esset solitus." In Virgil, we find: Rex Anius, rex idem hominum Phoebique sacerdos" (\i A\i0 En. iii. 80), on which Servius remarks: "Sane majorum huec erat consuetudo, ut rex etiam esset sacerdos vel pontifex, unde hodieque Imperatores pontifices dicimus." So also Aristotle, speaking of the heroic times, says: (GK omitted) (Pol. iii. 14). \par \tab There was nothing peculiar, therefore, in the fact of Melchizedec having been at once a king and a priest. The only remarkable thing was, that among such a people he should have been a priest of " the Most High God," and so certainly called of God to the office, that even Abraham recognized his title to the honour. It is impossible with any certainty to trace the transition from this to that other state of things, which prevailed in some ancient countries, and in which the \fs24\par \par Page 247 MINISTERS OF THE TABERNACLE-THE PRIESTS AND LEVITES. \par \par \tab Indeed, so far from wondering that there was no distinct class invested with the office of priesthood during the patriarchal period of sacred history, it should rather have been matter of surprise if any had appeared. For, in those times, every thing in religion among the true worshipers of God was characterized by the greatest simplicity and freedom. They possessed as yet no temple, nor even any select consecrated place, in which their offerings were to be presented and their vows paid. Wherever they happened to dwell, in the open field or under the shade of a spreading tree, they built an altar and called upon the name of God. And it would have been a sort of anomaly, an institution at variance with the character of the worship and the general state of things, if there had been so artificial an arrangement as a distinct order of persons appointed exclusively to minister in holy things. \par \tab But this being the case, does it not seem like a traveling in the wrong direction, to institute at last an order of priests for that purpose? Was not this to mar the simplicity of God's worship, and throw a new restraint around the freedom of access to him? In one sense unquestionably it was; and separating, as it did, between the offering and him in whose behalf it was presented, it introduced into the worship of God an element of imperfection which cleaves to all the sacrifices under the Law. In this respect it was a more perfect state of things which permitted the offerer himself to bring near his offering to God, and one that has, there \par \par \fs16 priests existed as an entirely separate class, a distinct caste. Yet, in regard especially to Egypt, the country where such a state of things probably originated, the transition may have implied no very great change, and may have been quite easily effected. For it is now understood that the earlier kings there were priest-kings, either belonging to the priest-caste, or held in great dependence by that body; that the land was originally peopled by a kind of priest-colonies, who either appointed one of their number to rule in the name of a certain god, or at least formed, in connection with the ruler, the reigning portion of the community. The members of this caste consequently were the first proprietors of lands in each district. Even by the account of Herodotus, they appear still in his day to have been the principal landed proprietors; each temple in a particular district had extensive estates, as well as a staff of priests connected with it, which formed the original territory of the settlement, and were subsequently farmed out for the good of the whole; so that " the families of priests were the first, the highest, and the richest in the country; they had exclusively the transacting of all state affairs, and carried on many of the most profitable branches of business (judges, physicians, architects, &c.), and were to a certain extent a highly privileged nobility" (Heeren. Af. i. p. 368; ii. p. 122-129; Wilkinson, i. 245, &c.) \fs24\par \par Page 248 THE TYPOLOGY OF SCRIPTURE. \par \par fore, been restored under the Gospel dispensation. But in other respects the worship of God made a great advance under the ministration of Moses, and an advance of such a nature as imperatively to require the institution of a separate priesthood. So that what was in itself an imperfection, became relatively an advantage, and a necessary help to something better. --The patriarchal religion, while it was certainly characterized by simplicity, was at the same time vague and general in its nature. The ideas it imparted concerning divine things were few, and the impressions it produced upon the minds of the worshipers must, from the very character of the worship, have been somewhat faint and indefinite. By the time of Moses, however, the world had already gone so far in the pomps and ceremonies of a false worship, that on that ground alone it became necessary to institute a much more varied and complicated service; and the Lord, taking advantage of the evil to accomplish a higher good, ordered the religion he now set up in such a manner, as to bring out far more fully his own principles of government, and prepare the way more effectually for the work and kingdom of Christ. The groundwork of this new form of religion stood in the erection of the tabernacle, which God chose for his peculiar dwelling-place, and through which he meant to keep up a close and lively intercourse with his people. But this intercourse would inevitably have grown on their part into too great familiarity, and would thus have failed to produce proper and salutary impressions upon the minds of the worshipers, unless something of a counteracting tendency had been introduced, fitted to beget feelings of profound and reverential awe toward the God -who condescended to come so near to them. This could no otherwise be effectually done, than by the institution of a separate priesthood, whose prerogative alone it should be to enter within the sacred precincts of God's house, and perform the ministrations of his worship. And so wisely was every thing arranged concerning the work and service of this priesthood, that an awful sense of the holiness and majesty of the Divine Being could hardly fail to be awakened in the most unthinking bosom, while still there was given to the spiritual worshiper a visible representation of his near relationship to God, and his calling to intimate communion with him. \par \tab For, the Levitical priesthood was not made to stand, as the \par \par Page 249 MINISTERS OF THE TABERNACLE-THE PRIESTS AND LEVITES. \par \par priesthood of Egypt certainly stood, in a kind of antagonism to the people, or in such a state of absolute independence and exclusive isolation, as gave them the appearance of a class entirely by themselves. On the contrary, this priesthood in its office was the representative of the whole people in its divine calling as God's seed of blessing; it was a priesthood formed out of a kingdom of priests; and, consequently, the persons in whom it was vested, could only be regarded as having, in the higher and more peculiar sense, what essentially belonged to the entire community. In them were concentrated and manifestly displayed the spiritual privileges and dignity of all true Israelites. And as these were represented in the priesthood generally, so especially in the person of the High-priest, in whom again every thing belonging to the priesthood gathered itself up and reached its culmination. " This high-priest," to use the words of Vitringa,\fs16 1\fs24 " represented the whole people. All Israelites were reckoned as being in him. The prerogative held by him belonged to the whole of them, but on this account was transferred to him, because it was impossible that all Israelites should keep themselves holy, as became the priests of Jehovah. But that the Jewish high-priest did indeed personify the whole body of the Israelites, not only appears from this, that he bore the names of all the tribes on his breast and his shoulders which unquestionably imported that he drew near to God in the name and stead of all-but also from the circumstance, that when he committed any heinous sin, his guilt was imputed to the people. Thus, in \cf2\ul Lev_4:3\cf0\ulnone ,' If the priest that is anointed sin to the trespass or guilt of the people,' (improperly rendered in the English version, according to the sin of the people'). The anointed priest was the high-priest. But when he sinned, the people sinned. Wherefore? Because he represented the whole people. And on this account it was, that the sacrifice for a sin committed by him, had to be offered as the public sacrifices were, which were presented for sin committed by the people at large: the blood must be brought into the Holy Place, and the body burned without the camp." \par \tab There was even more than what is here mentioned to impress the idea, that the priesthood possessed only transferred rights. \par \par \fs16 1 Obs. Sac. i. p. 292. \fs24\par \par Page 250 THE TYPOLOGY OF SCRIPTURE. \par \par for, as the sins of the high-priest were regarded as the people's, to theirs also were regarded as his, and on the great day of atonement, when the most peculiar part of his work came to be discharged, he had, in their name and stead, to enter into the Most Holy Place with the blood of sprinkling, and thereafter confess all their sins and iniquities over the head of the live goat. On other occasions also, we find this impersonation of Israel by the high-priest coming distinctly out, as in \cf2\ul Jdg_20:27-28\cf0\ulnone , where, not the people (as the construction in our version might seem to imply) but Phineas in the name of the people asks, " Shall I yet again go out to battle against the children of Benjamin, my brother?" and receives the answer: " Go up, for to-morrow I will deliver them into thine hand." Besides, in one most important respect, the priestly function was still allowed to remain in the hands of the people, even after the consecration of Aaron and his family. The paschal lamb, which might justly be regarded as in a peculiar sense the sacrifice of the covenant, was by the covenant-people themselves presented to the Lord and its flesh eaten; which was manifestly designed to keep up a perpetual testimony to the truth of their being a kingdom of priests. So Philo plainly understood it, when he describes it as the custom at the passover, " not that the laity should bring the sacrificial animals to the altar, and the priests offer them, but the whole people," says he, " according to the prescription of the law, exercise priestly functions, since each one for his own part presents the appointed sacrifices."\fs16 1 \fs24 And as thus the priestly functions of the people were plainly not intended to be destroyed by the institution of the Aaronic priesthood, but were only, at the most, transferred to that body, and represented in them, we can easily understand how pious Israelites, like the Psalmist, could read their own privileges in those of the priests, and speak of " coming into the house of God," and even of " dwelling in it all the days of their life."\fs16 2\fs24 Betokening, however, as the institution of such a priesthood did, a relative degree of imperfection on the part of the people, we can also easily understand how the spirit of prophecy, when pointing to a higher and more perfect dispensation, should have intimated the purpose of God to make the priestly order again to cease, by the unreserved communication to the people of its distinctive privileges: " Ye shall be \par \par \fs16 1 Vita Mosis, iii. p. 686. \par 2 \cf2\ul Psa_5:7\cf0\ulnone ; 27:4, &c. \fs24\par \par Page 251 MINISTERS OF THE TABERNACLE-THE PRIESTS AND LEVITES. \par \par named the priests of the Lord, men shall call you the ministers of our God.\fs16 1\fs24 This purpose began to be realized from the time that, through faith in the Lord Jesus Christ, believers were constituted a " royal priesthood, to offer up spiritual sacrifices to God," and is destined to be realized in the fullest sense in the future kingdom, of glory, when the redeemed shall be able with one voice to say, "Thou hast made us kings and priests unto our God." \par \tab The relation, then, in which the Levitical priesthood stood to the people; still consisted with the preservation, to a considerable extent, of their spiritual privileges. Even through such an institution they could see the dignity of their standing before God, and their right to hold near communion with him. But if, in this part of the arrangement, care was taken to keep up a sense of the grace and condescension of God toward the whole covenant people, care was also taken, on the other hand, by means of the priesthood's peculiar relation to God, to keep up a sense of his adorable majesty and untainted righteousness. For, however the people were warranted to regard themselves as admitted by representation into the dwelling-place of God, they were yet obliged personally to stand at an awful distance. One tribe alone was selected and set apart to the office of handling the things that concerned it. But not even the whole of this tribe was permitted to enter the sacred precincts of God's house and minister in its appropriate services. That honour was reserved for one family of the tribe-the family of Aaron-and even the members of that family could not be allowed to discharge the duties of their priestly office without the most solemn rites of consecration; nor, when consecrated, could they all alike traverse with freedom the courts of the tabernacle; one individual of them alone could pass the veil into its innermost region, the presence-chamber of God, and he only in such a manner as must have impressed his soul with the awful sanctity of the place, and made him enter with trembling step. Guarded by so many restrictions, and rising through so many gradations, how high must have seemed the dignity, how sublime and sacred the privilege of standing in the presence of the Holy One of Israel, and ministering before him! \par \par \fs16\tab 1 \cf2\ul Isa_61:6\cf0\ulnone ; lxvi. 21; \cf2\ul Jer_33:22\cf0\ulnone ; on which last see Hengstenberg's Christol. as also on \cf2\ul Zec_3:1\cf0\ulnone , for some good remarks on the subject now under discussion.\fs24 \par \par Page 252 THE TYPOLOGY OF SCRIPTURE. \par \par \tab II. But we must now inquire into the leading characteristics of this priestly office: what peculiarly distinguished those who exercised it from the nation at large? Nothing for certain can here be learned from the name (\cf3\lang1037\f1\rtlch\'eb\'cc\'e4\'ef\cf0\lang1023\f0\ltrch , cohen), the derivation of which is differently given by the learned, and the original import of which cannot now be correctly ascertained. But looking at their position and office in a general light, we cannot fail to regard them as occupying somewhat of the place of God's friends and familiars.\fs16 1\fs24 Their part was not to do much in the way of active and laborious service, but rather to receive and present to God, as his nearest friends and associates, what properly belonged to him. And on this account also was a great proportion of the sacrifices divided between God and them; and the shew-bread, as well as other meat-offerings, were consumed by them, there being such a close relationship and intimacy between them and God, that it might be regarded as immaterial whether anything were appropriated by them or consumed on the altar of God. But there were evidently three elements entering into this general view of their position and office, which together made up the characteristics of the priestly calling, and which are distinctly brought out as such in the description given by Moses on the occasion of Korah's rebellion: " And he spake unto Korah, and unto all his company saying, Tomorrow the Lord will shew who is his, and who is holy, and whom he makes to draw near to him; and him, whom he chooses, will he make to draw near to himself,"' (\cf2\ul Num_16:5\cf0\ulnone ). There can be no doubt, from the connection in which this stands, that it was intended to be a description of the properties, or personal characteristics of a divine calling to the priesthood; for it was intended to meet the assumption of Korah \par \par \fs16 1 Vitringa (Obs. Sac. i. p. 272) gives this even as the radical signification of the name cohen, " familiarioris accessionis amicum," appealing for proof to \cf2\ul Isa_61:10\cf0\ulnone . In this he followed Cocceius, who makes the fundamental idea of the verb to be that of drawing near to a superior. Many after Kinchi, understand it of the performing of honorable and dignified service; while many again in recent times, resort to the Arabic, and find the sense of discovering secret things, prophesying, which they consider as the original one (Pye Smith on Priesthood of Christ, p. 82). There can be no doubt, however, that whether from usage, or from original meaning, the word came to convey the idea of something like a familiar or chosen friend and counselor. Hence, David's sons being priests (\cf2\ul 2Sa_8:18\cf0\ulnone ), is explained in \cf2\ul 1Ch_18:17\cf0\ulnone , by their being at the command of the king. \fs24\par \par Page 253 MINISTERS OF THE TABERNACLE - THE PRIESTS AND LEVITES. \par \par and his company, that as the whole congregation was holy, they had an equal right with Aaron to enter into the tabernacle of God and minister in holy things. The person to whom such a right belonged, must be in a peculiar sense God's property, or election, a possessor of holiness, and privileged to draw near to God; which the family of Aaron alone were, and so, to the exclusion of all others, were invested with the priestly function.\fs16 1\fs24 \par \tab (I) They were in a peculiar sense God's property, or the objects of his election-for these two expressions properly involve but one idea. The choice of God as well in respect to the priesthood, as to the people at large, exercised itself in selecting a particular portion from the general property of God, to be his peculiar possession. As thus chosen and set apart for God, Israel was his heritage in the earth; and as similarly chosen and set apart for the special work of the priesthood, the family of Aaron was his heritage in Israel. The privilege was to be theirs of drawing peculiarly near to God, and their first qualification for using it, was that they were the objects of his choice. Their designation and appointment must be from above-not assumed as of their own authority, or derived from the choice of their fellow-men " for no man taketh this honour unto himself, but he that is called of God, as was Aaron" (\cf2\ul Heb_5:4\cf0\ulnone .) Referring to this, and recognizing in it the essential distinction of every true Israelite, the Psalmist says, " Blessed is the man whom thou, choosest, and causest to approach unto thee, that he may dwell in thy courts" (\cf2\ul Psa_65:4\cf0\ulnone .) The grounds of the divine choice in the case of Aaron are nowhere given; nor even when Korah contested with him the right to the office, did the Lord condescend to assign any reason for having selected that family in preference to the other families of Israel. He wished his own election to be regarded as the ultimate ground of the distinction, and by making the office hereditary in the family of Aaron, he kept the appointment for all coming \par \par \fs16 1 It could only be as having these things in a peculiar sense that the Aaronic priesthood were here meant to be described by them. For they were also the characteristics of the congregation generally as a kingdom of priests, and are mentioned as such in the 19th of Exodus. The people are there described as having been "brought unto God," as being chosen for "a peculiar treasure to him," and as " an holy nation." So that every thing was affirmed to be theirs, which was peculiarly to distinguish the family of Aaron. And there can be no doubt, that it was on the ground of this passage, which had made a deep impression upon all the people, that the rebellion of Korah was raised. \fs24\par \par Page 254 THE TYPOLOGY OF SCRIPTURE. \par \par time, as it were, in his own hands. This does not, however, preclude the possibility of such ostensible grounds of preference existing in Aaron and his family, as might have been sufficient to commend the divine choice to the people: such as his distinguished rank as the first-born of the house to which Moses belonged, the services he had already rendered in the cause of Israel, or his personal fitness for the office. But there is no authority for holding with Philo, Maimonides, and other Jewish writers, that the priesthood was conferred on this family as a reward for their zeal and devotedness to the service of God. So far from this, at the very time when the appointment of Aaron was intimated to M3oses, he was going along with the people in the worship of the golden calf. \fs16 1\fs24 \par \tab (2.) The second element in the distinctive properties of the priesthood, was the possession of holiness. Expressly on the ground of holiness being the general characteristic of the people, did the company of Korah assert their claim to the prerogatives of the priesthood; and on this point especially was the trial by means of the twelve rods laid up before the Lord, designed to bear a decisive testimony. The rod of the house of Aaron alone being made to bud, and blossom, and yield almonds, was a visible, miraculous sign from heaven, of a holiness belonging to the family of Aaron, which did not belong to the congregation at large. For what is holiness but spiritual life and fruitfulness? And of this there could not be a more natural emblem than a rod flourishing and yielding fruit after its kind. Such singular and pre-eminent holiness became those, who were to be known as the immediate attendants and familiars of Jehovah, who revealed himself as " the Holy One of Israel." Hence, not only is it said in the general, that "holiness becometh God's house," that is, those who dwell and minister in its courts, but Aaron is called by way of distinction " the saint of the Lord," and the law enjoins with special emphasis respecting the priests as a body, that they should be "holy unto their God;" " for," it is added, " I the Lord, that sanctify you, am holy." (\cf2\ul Psa_93:5\cf0\ulnone , cvi. 16; \cf2\ul Lev_21:6\cf0\ulnone ). Hence also, as holiness in the priesthood derived the necessity of \par \par \fs16 1 Spencer, De Leg. L. i. c. 8, concurs with the Jewish writers in tile reason they assign, and quotes Philo with approbation: naturally enough, as his grand reason for the institution of the priesthood was simply the prevention of idolatry! \fs24\par \par Page 255 MINISTERS OF THE TABERNACLE-THE PRIESTS AND LEVITES. \par \par its existence from the holiness of the Being whose attendants they were, it must have been holiness of the same character and description as his; the law of the ten commandments, which was the grand expression of the one, must undoubtedly have been intended to form the fixed standard of the other. It was an excellence, which, however it might be symbolized by outward things, could not possibly be formed of these, but must have been a real and personal distinction. This is distinctly brought out in the description given of the character of those, who were originally appointed to fill the sacred functions of the priesthood in \cf2\ul Mal_2:1-7\cf0\ulnone , and it is also clearly implied in the threatenings uttered against the house of Eli, and their ultimate degradation and ruin, on account of the moral impurities into which they fell. Their wicked course of life disqualified them from holding the sacred office, which must therefore have indispensably required purity in heart and conduct. \par \tab (3.) The last distinction belonging to the priesthood, was their right to draw near to God; a right which grew out of their election of God and their eminent holiness, as the end and consummation to which these pointed. The question in the rebellion of Korah was, who were in such a sense chosen by God, and holy, as to be privileged to draw near to him; and the decision of God was given on the two former, with a special respect to this latter prerogative: " And him, whom He chooses, will He make to draw near to himself." Hence, " those who draw near to Jehovah," is not uncommonly given as a description of the priests (\cf2\ul Exo_19:22\cf0\ulnone ; \cf2\ul Lev_21:17\cf0\ulnone ; \cf2\ul Eze_42:13\cf0\ulnone , 44:13), and the distinctive priestly act in all sacrificial services is called " the bringing near," (\cf3\lang1037\f1\rtlch\'f7\'f8\'e5\'e1\cf0\lang1023\f0\ltrch \cf3\lang1037\f1\rtlch\'e4\cf0\lang1023\f0\ltrch ,) as also the thing sacrificed, is called in its most general designation corban (\cf3\lang1037\f1\rtlch\'f7\'f8\'e1\'cc\'ef\cf0\lang1023\f0\ltrch )- the thing brought near, offering. On this account what is mentioned in one place as " an offering of burnt offerings," is described in another as a " bringing near" of them (\cf2\ul 2Sa_6:17\cf0\ulnone ; \cf2\ul 1Ch_16:1\cf0\ulnone ). But this right of the priesthood, of themselves standing peculiarly near to God, and alone being permitted to bring near to him the gifts and offerings of the congregation, of necessity involved the idea of their occupying an intermediate position between God and the people, and gave to their entire work the character of a mediation. " They were ordained for men in things pertaining to God," charged to a cer \par \par Page 256 THE TYPOLOGY OF SCRIPTURE. \par \par tain extent with the interests of both parties, and having especially to transact with God in the behalf of those, whom sin had removed to a distance from him. In consequence of their relation of nearness to God and personal interest in his favour, the power was conferred on them of presenting the oblations of others, so as to procure their favorable acceptance and the bestowal in return of the divine blessing. Through them the families of Israel were blessed, as through Israel-the kingdom of priests-all the families of the earth were to be blessed. In the High-priest alone, however, was this function fully realized, as was plainly indicated by the outward distinctions held by him above the other priests, as well as above the people at large. " For to the outward of the High-priest it belonged: First, that while the people, remaining at a greater or less distance from the sanctuary, approached to it only at befitting times, the High-priest, on the contrary, was always in the midst-so that though his functions were few, and confined to certain times, yet his whole existence appeared consecrated; and, secondly, that though the people presented their offerings to God by the collective priesthood, still the sacrifice of the great day of atonement was necessary as an universal completion of the rest; and this the High-priest alone could present. The idea, therefore, of his office seems to be, that while to the Jewish people their national life appeared as an alternation of drawing near to God, and withdrawing again from him, the High-priest was the individual whose life, compared with these vacillating movements, was in perpetual equipoise; and as the people were always in a state of impurity, he was the only person who could present himself as pure before God."\fs16 1\fs24\par \par \tab III. It was not, however, the sole end of the appointment of the priesthood, to represent the people in the sanctuary, and mediate between them and God and holy things. It belonged also to their office to secure the diffusion among the people of sound knowledge and instruction; so that there might be a right understanding among the people of the nature of God's service, and a fitness for entering in spirit into its duties, while the priests \par \par \fs16 1 Schleiermacher's Glaubenslehire, as quoted by Tholuck, in Diss. ii. in Cnom. on Ep. to Hebr., Bib. Cabinet, xxxix. p. 265. \fs24\par \par Page 257 MINISTERS OF THE TABERNACLE-THE PRIESTS AND LEVITES. \par \par were personally employed in discharging them. A certain amount of such knowledge was necessary, in order that the people might be disposed to bring their gifts and offerings at suitable times, and a still greater, that in the presentation of these by the hand of the priests, they might be blessed as acceptable worshipers. With the oversight of this, therefore, so nearly connected with their sacred employments about the tabernacle, the priesthood were charged: "And that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses" (\cf2\ul Lev_10:11\cf0\ulnone ). So again in \cf2\ul Deu_33:10\cf0\ulnone , "They shall teach Jacob thy judgments, and Israel thy law." The words of Malachi also are express on this point: " For the priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of Hosts" (ii. 7). It was therefore justly charged against them there, as an entire subversion of the great end of their appointment, that instead of teaching others the law, "they caused many to stumble at it; and the prophet Hosea even ascribes the general ruin to their neglect of this part of their functions: "My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me" (iv. 6). \par \tab The office of the priesthood thus necessarily involved somewhat of a prophetical or teaching character, and in after times, when those destined lights of Israel became themselves sources of darkness and corruption, prophets were raised up, and generally from among the priesthood, for the express purpose of correcting the evil, and supplying the information which the others had failed to impart. It is plain, however, that even if the priests had been faithful to this part of their calling, they were quite inadequate, from their limited number, to be personally in any proper sense the teachers of all Israel. It is true, they enjoyed peculiar advantages for this in the frequent recurrence of the stated feasts, which caused the people to assemble in one place thrice every year, and kept them on each returning solemnity for a week at the very centre of priestly influence. But much beside what could then be accomplished would require to be done, to diffuse a sufficient acquaintance with the law of God, and give instruction from time to time concerning numberless cases of doubt or difficulty. which in daily life would be certain to arise. On this account \par \par \fs16 VOL. II. \tab\tab S \fs24\par \par Page 258 THE TYPOLOGY OF SCRIPTURE. \par \par more particularly, were the Levites associated with the priesthood, and planted at proper distances in certain cities throughout the tribes of Israel. They were " given to Aaron and his sons," to minister unto him in subordinate and preparatory offices, while he was doing the service of the tabernacle, and generally " to execute the service of the Lord" (\cf2\ul Num_3:5-10\cf0\ulnone , 8:11).\fs16 1\fs24 In fulfilling this appointment, it fell to them to keep the tabernacle and its instruments in a proper state for the divine service, to bear its different parts, when removing from place to place, to occupy in later times the post of door-keepers in the temple, to take part in the musical arrangements connected with the public service, to assist at the larger feasts in the killing and flaying of victims, &c. (\cf2\ul 1Ch_23:28-32\cf0\ulnone ; \cf2\ul 2Ch_35:6\cf0\ulnone , 11.) But separated as the Levites were from secular employments, without lands to cultivate, and "wholly given to the service of the Lord," it was obviously but a small number of them who could be regularly occupied with such ministrations about the sanctuary; and as both their abundant leisure and their dispersion through the land, gave them many opportunities of acting as the spiritual instructors of the people, it must have been chiefly through their instrumentality, that the priests were to keep the people acquainted with the statutes and judgments of the Lord. This is clearly implied, indeed, in those passages which speak most distinctly of the obligation laid upon the priesthood to diffuse the knowledge of the law, and which refer equally to the priests and the Levites. Thus their common calling to "teach Jacob God's judgments and Israel his law," is announced in the blessing of Moses upon the whole tribe (\cf2\ul Deu_33:8-11\cf0\ulnone ); and in Malachi the failure of the priesthood to instruct the people in divine knowledge, and their guilt in causing many to err from the law, is called a " corruption of the covenant of Levi." \par \tab Indeed, common discretion and self-interest, as well as the prin- \par \par \fs16\tab 1 They were given to Aaron, the Lord's familiar, as a sacrifice offered up and consecrated to the Lord in the room of the first-born. The first-born, at the deliverance from Egypt, had represented all the people, in them all the people were redeemed; so now the people, when substituting the Levites in their place, had to lay their hands on their heads, and Aaron waved them before the Lord as an offering; and as originally God accepted the blood of the lamb for the blood of the first-born, so now he accepted a burnt-offering and a sin-offering for the Levites, on which they had to place their hands (Numb. iii. and viii). \fs24\par \par Page 259 MINISTERS OF THE TABERNACLE-THE PRIESTS AND LEVITES. \par \par ciples of piety, must have enforced upon them this obligation, and dictated the employment of active measures for the diffusion of divine knowledge by the instrumentality of the Levites. If these possessed the spirit of their office as men dedicated to the Lord's service, in subordination to the priesthood, they must have felt it their duty to prepare the minds of the people for the solemnities of the tabernacle-worship, much m-ore than to prepare the instruments of the tabernacle itself for the same. A moment's reflection must have taught them, that their services, as ministering helps, to promote the ends of the priesthood, were greatly more necessary for the one purpose than the other. But if higher considerations should fail to influence them in the matter, they were still urged to exert themselves in this direction from a regard to their own comfortable maintenance, which was made principally to depend upon the tithes and offerings of the people. The chief source of revenue was the tithe, which belonged to the tribe of Levi, from their being more peculiarly the Lord's-the whole property being represented by the number ten, and one of these being constantly taken as a tribute-money or pledge, that the whole was held in fief or dependence upon him. Then, out of this tithe accruing to the entire tribe, another tithe was taken and devoted to the family of Aaron, as the peculiarly sacred portion of the tribe. But for the actual payment of these tithes and the other offerings of the people in which they had a share, the priests and Levites were dependent on the enlightened and faithful consciences of the people. The rendering of what was due, was simply a matter of religious obligation, and where this failed, the claim could not be enforced by any constraint of law. It consequently became indispensable to the very existence of the sacred tribe, that they should be at pains to preserve and elevate the religious sense of the community, as with this their own respect and comfort were inseparably connected. And when they proved unfaithful to their charge, as the representatives of God's interest, and the expounders of his law among the people (as they appear to have done in the age of Malachi) their sin was visited upon them, in just retribution, by a withdrawal on the part of the people of the appointed offerings. So that although nothing was said as to the particular means proper to be employed for the purpose (the church being left then, as in New Testament times to discharge the obligation laid upon it by \par \par Page 260 THE TYPOLOGY OF SCRIPTURE. \par \par suitable arrangements), there can be no doubt that the obligation was imposed upon the priesthood to be partly themselves, and still more through their ministers the Levites, the teachers of the people in divine knowledge. The proper discharge of the priestly, pre-supposed and required a certain discharge of the prophetical function; and prophets, as extraordinary messengers, were only sent to chastise their unfaithfulness and rouse them from their lethargy, and were at last instituted as a distinct and separate order, only to supply what was found to be a lack of service on the part of those regular instructors. Indeed, as the members of the prophetical order seem generally to have been taken from the tribe of Levi, the institution of that order may be regarded as a perfecting of the Levitical office in one of its departments of duty.\fs16 1\fs24 \par \par \tab IV. Now, the outward and bodily prescriptions which were given respecting the priesthood, were merely intended to serve, by their observance, as symbolical expressions of the ideas we have seen to be involved in the nature of their calling and office. It is \par \fs16\par 1 Vitr. Synag. Vet. L. i. P. 2, c. 8, where also see various Jewish authorities in proof of the calling of the Levites to be teachers and expounders of the law, and especially one from Baal Hatturim, which expressly assigns this as the reason of the dispersion of the Levites among the Israelites (dispergentur per omnes Israelitas ad docendam legem.) See also Movers' Kronik, p. 300, and Graves on Pent. ii. Leec. 4. Michaelis (Com. on Laws of Moses, i. art. 35, 52), has asserted, that a great many civil and literary offices belonged to the priests and Levites that they were not only ministers of religion, but physicians, judges, scribes, mathematicians, &c. holding the same place in Israelitish, that the Egyptian priesthood did in Egyptian society-and that on this account alone were such large revenues assigned them. This view has been too often followed by divines, especially by the rationalist portion of them, and is still too much countenanced in the Bib. Cyclop. Art. Priest, and even by Mr Taylor in his Spiritual Despotism, p. 99. It is entirely, however, without foundation, and has been thoroughly disproved by Bahr (Symbolik, ii. p. 34, 53), and by Hengstenberg, who has shewn that the Levites, as well as the priests, were set apart only for religious purposes, and that in particular the civil constitution as to judges, as settled by 3Moses, was merely the revival and improvement of that patriarchal government, which had never been altogether destroyed in Egypt (Authentie, ii. p. 260, 341, 654, &c.) There can be no doubt that the Egyptian and Indian priests held many of the offices referred to; that their political, went hand in hand with their religious influence; and that, especially in Egypt, the most fertile lands belonged to them, with many other lucrative privileges. It was very different with the Levitical priesthood-no lands worth naming-a dependence upon the offerings of the people for their livelihood-so that they are commended to the care of the people as objects of kindness with the widow and orphan (\cf2\ul Deu_12:12\cf0\ulnone , 16:11, 14) and were often, from the low state of religion, in comparative want. \fs24\par \cf4\fs23\par } |CEPart 3.3.1 - Section III. a{\rtf1\fbidis\ansi\ansicpg932\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fprq2\fcharset177 TITUS Cyberbit Basic;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue255;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [244] \par \pard\ltrpar\sl100\slmult0\par \par \par \par \par \pard\ltrpar\sl100\slmult0\qc\fs28 SECTION THIRD. \fs24\par \par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc THE MINISTERS OF THE TABERNACLE THE PRIESTS AND LEVITES. \par \par \pard\ltrpar\sl100\slmult0\tab THE general divisions of the tabernacle, and even its particular parts and services, were so peculiarly connected with the persons who were appointed to tread its ving points. \par \tab (1.) There were, first, personal marks and distinctions of a bodily kind, the possession of which was necessary to qualify any one for the priesthood, and the absence of which was to prove an utter disqualification. These, therefore, being manifestly given or withheld by God, bore upon the question of a person's election; and when not possessed, bespoke the individual not to be chosen by God in the peculiar sense required for the priestly office. Such were all kinds of bodily defects; it was declared a profanation of the altar or the sanctuary for any one to draw near in whom they appeared (\cf2\ul Lev_21:16-24\cf1\ulnone .) Not that the Lord cared for the bodily appearance in itself, but through the body sought to convey suitable impressions regarding the soul. For completeness of bodily parts is to the body what, in the true religion, holiness is to the soul. To the requirement or the production of this holiness, as the perfection of man's spiritual nature, the whole of the Mosaic institutions were bent. And as signs and witnesses to Israel concerning it, those who occupied the high position of being at once God's and the people's representatives, must bear upon their persons that external symbol of the spiritual perfection required of them. The choice of God had to be verified by their possessing the outward symbol of true holiness.\fs16 1\fs24 -The age prescribed for the Levites (which was also probably intended to be the same for the priests) entering upon their office, and again ceasing from active service, carried substantially the same meaning. It comprehended the period of the natural life's greatest vigor and completeness, and, as such, indicated that the spiritual life should be in a corresponding state. The age of entry is stated \par \par \fs16\tab 1 The Greeks and Romans, it is well known, were very particular in regard to the corporeal soundness and even beauty of their priests. Among the former, every one underwent a careful examination as to his bodily frame before he entered on the priestly office, and among the Romans there are instances of persons resigning the office on receiving some corporeal blemish-such as M. Sergius, who lost his hand in the defense of his country. But holiness was not the perfection aimed at in those religions; and such regard was paid to bodily completeness merely because it was thought a token of divine favour, and of good success. Hence Seneca, Controv. iv. 2 Sacerdos non integri corporis quasi mali ominis res vitanda est. See Bahr, ii. p. 59. \fs24\par \pard\ltrpar\cf0\par Page 262 THE TYPOLOGY OF SCRIPTURE. \par \par in Numb. 4 at thirty, while in ch. viii. twenty-five is given; but the former has respect simply to the work of the Levites about (not at or in) the tabernacle, in transporting it from place to place; the latter speaks of the period of their entering on their duties generally; and it would seem that the practice latterly made it even so early as twenty (\cf2\ul 1Ch_23:27\cf0\ulnone ; \cf2\ul 2Ch_31:17\cf0\ulnone .)\fs16 1\fs24 \par \tab (2.) Then, certain restrictions of an external kind were laid upon the priests, as to avoiding occasions of bodily defilement; such as, contact with the dead, excepting in cases of nearest relationship, cutting and disfiguring the hair of the beard, as in times of mourning, marrying a person of bad fame, or one that had been divorced; and the high-priest, as being in his own person the most sacred, was still farther restricted, so that he was not to defile himself even for his father or mother, and should marry only a virgin. These observances were enjoined as palpable symbols of the holiness, in walk and conduct, which became those who stood so near to the Holy One of Israel. Occupying the blessed region of life and purity, they must exhibit, in their external relations and deportment, the care and jealousy with which it behooves every one to watch against all occasions of sin, who would live in fellowship with the righteous Jehovah. \par \tab (3.) The garments appointed to be worn by the priesthood in their sacred ministrations were also, in some respects, strikingly expressive of the holiness required in their personal state, while in certain parts of the high-priest's dress other ideas were besides symbolized. The stuff of all of them was linen, and, with the exception of the more ornamental parts of the high-priest's dress, must be understood to have been white. They are not expressly so called in the Pentateuch, but are incidentally described as white in \cf2\ul 2Ch_5:12\cf0\ulnone ; and such also was known to be the usual color of the linen of Egypt, as worn by the priests. The coolness and comparative freedom from perspiration attending the use of linen garments had led men to associate with them, especially in the burning clime of Egypt, the idea of cleanliness. Their symbolical use, therefore, in an ethical religion like the Mosaic, must have been expressive of inward purity; and \par \par \fs16 1. Hengstenberg, Authentie, ii. p, 393; Relandi, Antiq. ii. 6, 3; Lightfoot, Op. ii. p. 691,. \fs24\par \par Page 263 MINISTERS OF THE TABERNACLE-THE PRIESTS AND LEVITES. \par \par hence, in the symbolical language of Revelation, we read so often -of the white and clean garments of the heavenly inhabitants, which are expressly declared to mean " the righteousness of saints" (\cf2\ul Rev_19:8\cf0\ulnone ; 4:4; 6:11, &c.) Hence, also, on the day of atonement, the plain white linen garments which the high-priest was to wear, are called " garments of holiness"-evidently implying that holiness was the idea more peculiarly imaged by clothing of that description. It was this idea, too, that was emblazoned in the plate of gold which was attached to the front of the high-priest's bonnet or mitre, by the engraving on it of the words, c Holiness to the Lord." This became the more necessary in his case, on account of the rich embroidery and manifold ornaments which belonged to other parts of his dress, and which were fitted to lessen the impression of holiness, that the fine white linen of some of them might otherwise have been sufficient to convey. The representative character of the high priest was symbolized by the breast-plate of the Ephod, which in twelve precious stones bore the names of the tribes of the children of Israel, indicating, that in their naive and behalf he appeared in the presence of God. The Urim and Thummim (lights and perfections) connected with the breast-plate, if not identical with it, and through which, in cases of emergency, he obtained unerring responses from heaven, bespoke the spirit of wisdom and revelation in the mind and will of God, with which be should be endowed to fit him for giving a clear direction to the people in the things of God, and the perfect rectitude of the decisions he would consequently pronounce respecting them. The girdle with which his flowing garments were bound together, denoted the high and honorable service in which he was engaged; and the bells and pomegranates, which were wrought upon the lower edge of the tunic below the Ephod, bespoke the distinct utterances he was to give of the divine word, and the fruitfulness in righteousness of which this should be productive. Finally, the fine quality of the stuff of which all the garments of the priests were made, and the gold, and diversified colors, and rich embroidery appearing in the ordinary garments of the high-priest, were manifestly designed to express the elevated rank and dignity of those who are recognized by God as sons in his house, per \par \par Page 264 THE TYPOLOGY OF SCRIPTURE. \par \par fitted to draw near with confidence to his presence, and to go in and out before him.\fs16 1\fs24 \par \tab (4.) Lastly, the rites of consecration proclaimed the necessity of holiness-a holiness not their own, but imputed to them by the grace of God, and following upon this, and flowing from the same source, a plentiful endowment of gifts for their sacred office, with the manifest seal of heaven's fellowship and approval. They were first brought to the door of the tabernacle and washed-as in themselves impure, and requiring the application \par \par \fs16\tab 1 We have not specified in detail the different parts of the priest's garments; they consisted, in the case of the priesthood generally, of breeches or drawers of linen, a coat or tunic reaching from the neck to the ankles and wrists, an embroidered girdle, and a mitre or turban (the usual parts, in fact, of an oriental dress). But in the case of the high-priest, there were beside these a mantle or robe of blue, worn over the inner coat or tunic, and immediately under the ephod, then the ephod itself, a sort of short coat, very richly embroidered and ornamented, with its corresponding girdle and breast-plate, with the Urim and Thummim, which was regarded as the peculiar and distinctive garment of the high-priest, who is thence often described as he " who wore the Ephod." (Common linen ephods, however, were worn by the priests generally, and sometimes even by laymen.) That there was much in these garments peculiar to the Israelites, and differing from what existed in Egypt, we think Beitr has sufficiently established. For example, the tunics of the Egyptian priests appear to have reached only from the haunch to the feet, leaving the upper part naked, the mitres were of a different shape, and fell back upon the neck, the girdle seems not to have been used, but they wore shoes, and on great occasions leopard skins, which the Israelitish priests did not (Symbolik, ii. p. 92). It is clear, therefore, there could be no slavish imitation, as Spencer and others have labored to prove. Yet this by no means proves that there might not have been in some leading particulars the same symbols employed to represent substantially the same ideas. That this was the case in regard to the white linen garments seems indisputable; Spencer's proofs there, as Hengstenberg remarks against Bahr (Egypt and books of Moses, p. 146), are quite conclusive. Such dresses were peculiar only to the priests of Egypt and Palestine, as symbolic of cleanliness or purity-hence the former were called by Juvenal " grex liniger" by Ovid" " linigera turba," by Martial " linigeri calvi," by Seneca " linteali senes."-Spencer, de Leg. L. iii. c. 5, s. 2. There does seem also to have been a reference in the Urim and Thummim to the practice in Egypt of suspending the image of the goddess Thmei, who was honored under the twofold character of truth and justice, from the neck of the chief judge (see Hengstenberg as above, p. 150, with the quotations there, especially from Wilkinson). Still there was a very characteristic difference in that the high-priest did not act properly as a judge, but as a spiritual servant of God, and was only represented as having a sure revelation, if he faithfully waited upon God, and sought in earnest to guide the people into the right knowledge of God, and a true judgment of matters as between them and God. For direct consultation with God, the Urim and Thummim seems only to have been used in cases of emergency, when ordinary resources failed. And what it was precisely, or how responses were obtained by it, cannot now be ascertained. \fs24\par \par Page 265 MINISTERS OF THE TABERNACLE-THE PRIESTS AND LEVITES. \par \par of water-the simplest and commonest element of cleansing. Then, the body being thus purified, the pontifical garments were put on, and on the high-priest first, afterwards on the other priests, was poured the holy anointing oil, which ran down upon the garments. This was the peculiar act of consecration, and symbolized the bestowal upon those who received it, of the Spirit's grace, so as to make them fit and active instruments in discharging the duties of God's service. As such anointing had already stamped the tabernacle as God's hallowed abode, so now did it hallow them to be his proper agents and servitors within its courts (p. 233). But, different from the senseless materials of the tabernacle, these anointed priests have consciences defiled with the pollution, and laden with the guilt of sin. And how, then, can they stand in the presence of Him who is a consuming fire to sinners, and minister before him? The more they partook of the unction of the Holy One, the more must they have felt the necessity of another kind of cleansing than they had yet received, and raised in their souls a cry for the blood of atonement and reconciliation. This, therefore, was what was next provided, and through an entire series of sacrifices and offerings they were conducted, as from the depths of guilt and condemnation, to what indicated their possession of a state of blessed peace and most friendly intercourse with God. Even Jewish writers did not fail to mark the gradation in the order of the sacrifices. "For first of all," says one of them, " there was presented for the expiation of sin the bullock of sin-offering, of which nothing save a little fat was offered (on the altar) to God (the flesh being burned without the camp); because the offerers were not yet worthy to have any gift or offering accepted by God. But after they had been so far purged, they slew the burnt-offering to God, which was wholly laid upon the altar. And after this came a sacrifice like a peace-offering (which was wont to be divided between God, the priests, and the offerers), shewing that they were now so far received into favour with God, that they might eat at his table."\fs16 1\fs24 \par \tab This last offering is called the s" ram of consecration," or of "filling," because the portions of it to be consumed upon the altar, with its accompanying meat-offering, were put into Aaron's \par \par \fs16 1 R. Levi Ben Gerson, as quoted by Outram, De Sac. p. 56. \fs24\par \par Page 266 THE TYPOLOGY OF SCRIPTURE. \par \par hands, that he might present and wave them before the Lord. Being counted worthy to have his hands filled with these, the representatives of what he was to be constantly presenting and eating before the Lord, he was thereby, in a manner, installed in his office. But first he had to be sprinkled with the blood of the victim-the blood in which the life is-and which, after being sprinkled on the altar, and so uniting him to God, was applied to his body, signifying the conveyance of a new life to him, a life out of death from God, and in union with God. Nor was Aaron's body in the general only sprinkled with this holy lifegiving blood, but also particular members apart:-his right ear, to sanctify it to a ready and attentive listening to the law of God, according to which all his service must be regulated; his right hand, and his right foot, that the one might be hallowed for the presentation of sacred gifts to God, and the other for teaching his courts and running the way of his commandments. And now, to complete the ceremony, he receives on his person and his garments a second anointing-not simply with the oil, but with the oil and this blood of consecration mingled together-symbolizing the new life of God, in which he is henceforth to move and have his being, in conjunction with the Spirit, on whose softening, penetrating, invigorating influence all the powers and movements of that divine life depend. So that the Levitical priesthood appeared emphatically as one coming " by water and by blood." It spoke aloud, in all its rites of consecration, of sin on man's part, and holiness on God's. The memorials of human guilt, and the emblems of divine sanctity, must at once meet on the persons of those who exercised it. Theirs must be clean hands and a pure heart, regenerated natures, a heaven-derived and heaven sustained life, such as betokened a real connection with God, and a personal interest in the benefits of his redemption. \par \tab The full meaning however, of the offerings connected with the consecration of the priests will only appear when we have considered the various kinds of sacrifices employed on the occasion. We could not give at present more than the general import. The whole was repeated seven times, on as many successive cda;because seven was the symbol of the oath or covenant, and indicated here that the consecration to the priestly office was a strictly covenant transaction. That it was done, not merely seven times, \par \par Page 267 MINISTERS OF THE TABERNACLE-THE PRIESTS AND LEVITES. \par \par but on seven successive days, might also be intended to indicate its completeness-a week of days being the shortest complete revolution of time. That the parts of the peace and the bread-offering, which were put into Aaron's hand, and which were to be his for ever, were burnt on the altar, and not eaten by Moses (who here acted by virtue of his special commission as priest), may have simply arisen from Moses not being able to eat the whole; he had to eat the wave-bread, which might be enough; as also what remained over of the parts given to Aaron to be eaten, were to be burnt (\cf2\ul Exo_29:34\cf0\ulnone .) We see nothing, therefore, in that arrangement to be regarded as a difficulty, though Kurtz has noted it as one (Mosaische Opfer, p. 249.) The action of the second anointing, we have explained substantially with Baumgarten, and not differing very materially from Bahr (Symb. ii. 424, &c.) We cannot with Mr Bonar (Comm. on Lev. p. 160) regard the first anointing as the consecration of the man, and the second as that of the priest for at the first as well as the second, Aaron had on the priest's garments, and nothing could more distinctly intimate, that what was afterwards done had respect to him as priest. The fire which came out from before the Lord and consumed the burnt-offering on the altar, the first which Aaron presented for the people (\cf2\ul Lev_9:24\cf0\ulnone ) was the public seal of God to Aaron as high-priest. It openly denoted that he was accepted in his office, and that the offerings presented by him and his sons would be owned and blessed. The rites of consecration differ materially from those used in Egypt. In particular the shaving of the whole body, which was practiced in Egypt every three days (Herod. ii. 37,) and kept the head as well as the body generally bald, was quite omitted here. It was done at first, but only then, with the Levites (Numb. viii.) as an act of cleansing, along with sprinkling with water and washing of the clothes. It hence appears to have been regarded as a symbol of an inferior kind, as the consecration of the Levites was much less solemn than that of the priests. \par \par \tab V. In applying now what was ordained respecting the Levitical priesthood to the higher things of Christ's kingdom, we find, indeed, everywhere a shadow of these, but " not the very image" of them. The resemblances were such as imperfect, earthly materials, \par \par Page 268 THE TYPOLOGY OF SCRIPTURE. \par \par and an instrumentality of sinful beings could present to the heavenly and divine-inevitably presenting, therefore, some important and palpable differences. Thus, from the high-priest being taken from among men, he necessarily partook of their sinfulness, and required to be himself cleansed by rites and offerings, to be invested with what might be denominated an artificial, imputed holiness, in order that he might mediate between the holy God and his sinful fellow-men. And then, that he might go through such a process of purification as might raise him to a proper religious elevation above his brethren, there were meanwhile needed the ministrations of one standing between him and God. The mediator of the covenant, who consecrated, had of necessity to be different from, and higher than the person who was consecrated for high-priest. These were obvious, though unavoidable imperfections, even as regarded the preparatory dispensation itself; and it must have suggested itself as manifestly a more perfect arrangement, could it have been obtained, if the high-priest had been possessor of the nature, without being partaker of the guilt of his brethren, and by his inherent qualities had united in his own person what fitted him to be at once mediator and high-priest over the house of God. \par \tab Now, this is precisely what first meets us in the gospel-constitution of the kingdom; and the defects and imperfections, which gave a sort of anomalous and arbitrary character to the arrangements under the Old Testament, have no place whatever here. He who is the Mediator, is also the High-priest of his people; and while partaker of flesh and blood like the brethren, yet being " without sin," "holy, harmless, and undefiled," he needed no offerings and ablutions to consecrate him to the office of priesthood. At once very God and true man, the Eternal Son in personal union with real though spotless humanity, he was thoroughly qualified to act the part of the day's-man between the Father and his sinful children, being able to " lay his hand upon them both." Who could appear as he the friend and familiar of God?-he, who was in the bosom of the Father, and who could say in the fullest sense, " I and the Father are one?"-who even as the Son of Man, appearing in the likeness of sinful flesh, yet himself had no fellowship with the accursed thing, but ever shunned and abhorred it? With the divine and human thus meeting, all purely \par \par Page 269 MINISTERS OF THE TABERNACLE -THE PRIESTS AND LEVITES. \par \par in his person, he has every thing that could be desired to render him the proper Head and High-priest of his people. The arrangement for reconciling heaven and earth, and re-establishing the intercourse between lost man and his Creator, is absolutely perfect, and leaves nothing to be desired. On the one side, as the Beloved Son of God, in whom the Father is well-pleased, he has at all times free access to the presence of the Father, and in whatever he asks must also have power as a prince to prevail. On the other, as the representative of his people, and one in nature with themselves, they can at all times make known with confidence to him the sins and sorrows of their condition, and, recognizing what is his as also theirs, can rise with holy boldness to realize their near relationship to God, and their full participation in the favour and blessing of heaven. \par \tab It is impossible, surely, to contemplate the God-man as the head of restored humanity, and the pattern after which all believers shall be formed, without feeling constrained to say, not only how admirable is the arrangement, but also how amazing the condescension! How wonderful, that the Most High should thus accommodate himself to man's nature and necessities! And how wonderful, on the other hand, that he should elevate this nature into such near and personal union with himself, and for the sake of establishing a fit medium of interpretation and intercourse between the creature and the Creator, should make it his own eternal habitation and instrument of working! It is this pre-eminently which crowns our nature with dignity and honour, and tells to what a peerless height our humanity is destined We know not what we shall be, but we know that we shall be like him in whom our nature is linked in closest union with the Godhead; and to have our lot and destiny bound up with his, is to be assured of all that it is possible for us to enjoy of blessing and glory. \par \tab In accomplishing this great work of mediation, however, the High-priest of our profession, like the earthly type, " must have somewhat to offer." And here, again, where the very heart and centre of his work is concerned, such differences appear as betoken the one only to have been the imperfect shadow, not the exact image of the other. For under the Old Testament priesthood, the offerer was different, not only from the thing offered, but also, for the most part, from the person on- whose behalf the offering was \par \par Page 270 THE TYPOLOGY OF SCRIPTURE \par \par presented. And so impossible was it, amid the imperfections of the shadow, to combine these properly together, that on the great day of atonement it was found necessary to cause the high-priest to offer first for himself apart and then for the people apart. But now that the perfect things of God's kingdom have come, this imperfection also has disappeared. The one grand offering, through which Christ has finished transgression, made an end of sin, and brought in the everlasting righteousness, was at once furnished by himself, and offered by himself. He gave himself to death as thus laden with their guilt, an offering of a sweet smelling savor to God, and rose again for their justification, as one fully able of himself to provide and to do everything to close up the breach which sin had made between man and God. \par \tab Yet, while there were such imperfections as we have noted, rendering the Levitical priesthood but a defective representation of the Christian, there were, at the same time, many striking resemblances, and the fundamental principles connected with the priesthood of Christ, were as fully embodied there, as it was possible for them to be in a single institution. For, \par \tab (1.) The Levitical priesthood was for Israel the one medium of acceptable approach to God. Aaron and his sons were called, and alone called, to the office of presenting all the offerings of the people at the house of God, and securing for them the blessing. And the attempt- made on one occasion to supersede the appointment, and dispense with their ministrations, only led to the discomfiture and perdition of those who impiously attempted it. What else can be the result of any similar attempt under the Gospel? A far higher necessity, indeed, reigns here, and any dishonor done to Jesus in his priestly function must be revenged with a much sorer condemnation. The one mediator between God and man, no one can come to the Father but by him; and they only who are redeemed by his blood, and presented by him to the Father as his own ransomed and elect church, can be accepted to blessing and glory. Therefore, it is the Father's will that all men should honour the Son, even as they honour the Father; and salvation by any other name than that of Jesus is absolutely unattainable. \par \tab (2.) The personal holiness of Christ in his priesthood was also strikingly typified in the consecrations and garments of the Levi- \par \par Page 271 MINISTERS OF THE TABERNACLE-THE PRIESTS AND LEVITES. \par \par tical priesthood, and especially in the purifications by water and blood. In his case, however, the holiness was not acquired, but original, inherent and complete, manifesting itself in the fulfillment of all righteousness, and magnifying the law of God to the fearful extent of bearing the penalty it had denounced against numberless transgressions. His obedience was such as left no demand of righteousness unsatisfied and his blood was that of the Lamb of God, without spot or blemish-blood of infinite value. If God accepted the services, and heard the intercessions of the priesthood of old, all lame and imperfect as their righteousness was, how much more may his people now count on the blessing, if they approach in humble reliance on the worth and sufficiency of Christ? \par \tab (3.) Then, we see the representative character of his priesthood, and all its functions imaged in that of the High-priest, possessing as he did the names of the twelve tribes upon his breast when he entered the tabernacle, and having their cause and interest ever before him. Christ, in like manner, does nothing for himself, but only as the shepherd and Saviour of his people. "` For their sakes he sanctified himself," by laying down his life to purchase their redemption. And none of them escapes his regard. " He knows his sheep." All the real Israel whom the Father has given to him, are borne upon his bosom within the veil, and shall assuredly reap the fruits of his successful mediation. \par \tab (4.) Further, his thorough insight into the mind of God, and capacity to give forth clear revelations and unerring judgments of his will, was prefigured in the Urim and Thummin of the Jewish high-priest, through which the priesthood gave oracular decisions in regard to the things of God, and in the authority generally committed to the priesthood of declaring the divine will. "No man knoweth the Father but the Son, and he, to whomsoever the Son will reveal him." Himself the Divine Word, through whom Godhead, as it were, speaks and makes itself known to the creatures, it is his part in all his operations, but especially in the discharge of his priestly functions, to declare the Father. In him, as fulfilling the work connected with these, is seen, as in a glass, the glory of the Lord; and while he conducts his people to an interest in. what he has done for their redemption, it is as the truth that he manifests himself them. He has even promised to lead \par \par Page 272 THE TYPOLOGY OF SCRIPTURE. \par \par them into all the truth, and to fill them with the treasures of wisdom and knowledge. \par \tab (5.) Once more, in the anointing of the High-priest, we plainly read the connection between the work of Christ and the agency of the Holy Spirit. As the oil there sanctified all, so the Spirit here seals and works in all. By the power of the Spirit was the flesh of Christ conceived; with the fulness of the Spirit was he endowed at his baptism; all his works were wrought in the Spirit, and by the Spirit did he offer himself without spot to God. The Father had given the Spirit not by measure to him; and as the oil that was poured on the head of Aaron flowed down upon his garments, so is this Spirit ever ready to descend from Christ upon all who are members of his body. \par \tab The priesthood of Aaron was certainly highly honored in being made to represent beforehand, in so many points, the eternal priesthood of Christ. But in one respect a manifest blank presents itself, which required to be met by a special corrective. As seen in the Old Testament institution, the priestly bore a distinct and easily recognized connection with the prophetical or teaching office; but none, or at least a very distant and obscure one, with the kingly. This of necessity arose from God himself being king in Israel when the priesthood was instituted; so that no nearer approximation to the ruling authority could be allowed to the members of the priesthood, than that of being expounders and revealers of the law of the divine king. Something more than this, however, was required to bring out the true character of the Eternal priesthood, especially after the time that an earthly head of the kingly function was appointed, and the priesthood became still less immediately connected with an authority to rule in the house of God. Hence, no doubt, it was that the Spirit of prophecy, in directing the expectations of the church to the coming Messiah, began then so peculiarly to supply what was lacking in the intimations of the existing type, and to make promise of him as " a priest after the order of Melchizedec" (Ps. cx.) There were in reality far more points of similitude to Christ's office in the priesthood of Aaron than in that of Melchizedec; but in one very important and prominent respect the one supplied what the other absolutely wanted-Melchizedec being at once a king and a priest, a priest upon the throne. And it was more especially to teach that \par \par Page 273 MINISTERS OF THE TABERNACLE THE PRIESTS AND LEVITES. \par \par Messiah should be the same, and in this should differ from the Aaronic priesthood, that such a prediction was then given. It was virtually an assurance to the church, that the sacerdotal and regal functions, then obviously dissevered, should be united in the person of Him who was to come; and that as the power and splendor of royalty was, in his hands, to be tempered by the tenderness and compassion of the priest, the coming of his kingdom should on that account be looked for with eager expectation. The prediction was again renewed, though without any specific reference to Melchizedec, by Zechariah after the restoration (ch. 6:13.) But while this was the main reason and design of the reference,-when the Jews of our Lord's time not only overlooked the leading point of the prediction, but entirely misconceived also the relation that the Levitical priesthood bore to Christ's work and kingdom, the author of the epistle to the Hebrews took occasion to bring out various other and subordinate points of instruction from the prophecy in the 110th Psalm, which it was also fitted to convey. These were mainly directed to the purpose of establishing the conclusion, that the priesthood of our Lord must, by that reference to Melchizedec, have been designed to supersede the priesthood of Aaron, and to be constituted after a higher model; that both in his person and his office, he was to stand pre-eminent above the most honored of the sons of Abraham, as Melchizedec appears in the history rising above Abraham himself. \par \tab It only remains, to notice, that in virtue of the law in Christ's kingdom, by which all his people are vitally united to him, and have, in a measure, every gift and property which belongs to himself, sincere believers are priests after his order and pattern. Chosen in him before the foundation of the world, consecrated by the sprinkling of his blood on their consciences, and the unction of his Spirit, and brought near to God, they are " an holy priesthood to offer up spiritual sacrifices, acceptable to God by Jesus Christ." It is their privilege, to go nigh through him even into the holiest of all, and minister and serve before him as sons and daughters in his kingdom. And as in their Great Head, so in them the priestly calling bears relation to the prophetical office on the one hand, and to the kingly on the other. As those who are privileged to stand so high and come so near to God, they obtain the "unction which teaches them all things"- leads them into \par \par \fs16 VOL.\tab II\tab\tab\tab T \fs24\par \par Page 274 THE TYPOLOGY OF SCRIPTURE. \par \par all the truth," makes them " children of light," and constitutes them " lights of the world." And along with this spirit of wisdom and revelation, there also rests on them the spirit of power, which renders them a "royal priesthood." Even now, in a measure, they reign as kings over the evil in their natures, and in the world around them; and when Christ's work: in them is brought to its proper consummation, they shall, as kings and priests, share with him in the glories of his everlasting kingdom. \par \tab Hence, in the Christian priesthood, as well as in the Jewish, every thing in the first instance depends upon the condition of the person. It is not the offering that makes the priest, but the priest that makes the offering. He only, who has attained to a state of peace and fellowship with God, who has been regenerated by divine grace, and brought to a personal interest in the blessings of Christ's salvation, is in as fit condition for presenting to God the spiritual sacrifices of the New Testament. For what are these sacrifices? They are the fruits of grace, yielded by a soul that has become truly alive to God; and simply consist in a person's willing and active consecration of himself through the varied exercises of love, to God and his fellow-men. It is only, therefore, in so far as he is already a subject of grace, standing on the ground of Christ's perfected redemption, and replenished with the life-giving influences of the Holy Spirit, that his good deeds possess the character of sacrifices, acceptable to God. They are, otherwise, but dead works, of no account in the sight of heaven, because presented by unclean hands, the offerings of persons unsanctified; and even though formally right, they still rank among the things of which God declares, that he has not required them at men's hands. (\cf2\ul Isa_1:12\cf0\ulnone ; \cf2\ul Hag_2:10-13\cf0\ulnone .) \par \tab But those, on the other hand, who are in the spiritual condition now described, have freedom of access for themselves and their offerings to God; and let no man spoil them of their privilege. Chosen, as they are, in Christ, and constituted in him a royal priesthood to offer up spiritual sacrifices, to interpose any others as priests between them and Christ, were to traverse the order of God, and subvert the arrangements of his house. It were to block up anew the path into the Holiest, which Christ has laid fully open. It were to degrade those whom he has called to glory and virtue, to dishonor and deny Christ himself, the living root \par \par Page 275 MINISTERS OF THE TABERNACLE THE PRIESTS AND LEVITES.\par \par out of which his people grow, in whose life they live, and in whose acceptance they are accepted. A priesthood, in the strict and proper sense, apart from what belongs to believers as such, can have no place in the church of the New Testament; and the institution of a distinct priestly order, such as exists in the Greek and Roman communities, is an unlawful usurpation, proceeding from the spirit of error and of Antichrist. In such a kingdom as Christ's, where every real member is a priest, -there can be room only for ministerial functions necessary for the maintenance of order and the general good. But as regards fellowship with heaven, there can be no essential difference, since all have access to God by faith, through the grace wherein they stand, and rejoice in the hope of the glory of God. \par \cf3\fs23\par } _C Part 3.3.2 - Section III. b{\rtf1\fbidis\ansi\ansicpg932\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\cf1\lang1023\f0\fs24\par Page 261 MINISTERS OF THE TABERNACLE-THE PRIESTS AND LEVITES. \par \par not necessary for us to enter into any minute detail concerning them; and we shall content ourselves with briefly noticing some of the leadrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc THE DIVISION OF THE TABERNACLE INTO TWO APARTMENTS-THE FORE-\par COURT WITH ITS LAVER AND ALTAR OF SACRIFICE.-THE FUNDAMEN-\par TAL IDEA OF SACRIFICE BY BLOOD AND) THE IMPORT OF THE THREE \par MAIN POINTS CONNECTED WITH IT, VIZ. THE CHOICE OF THE VICTIMS, \par THE IMPOSITION OF HANDS AND THE SPRINKLING OF THE BLOOD. \par \pard\ltrpar\sl100\slmult0\par \tab IN the preceding chapter, we have considered the tabernacle and its officiating priesthood only in a general point of view, with reference simply to the great design of the one, and the distinctive character and privileges of the other. But we must now descend more into particulars; and endeavor to ascertain what was the precise import of its several parts, and of the services in connection with these, which the priests were appointed to discharge. It is here so important to have a sure foundation laid, and the landmarks well fixed for future explanations, that we must in the present section confine our attention to what may be called a general survey of the particulars, the relation which one part bore to another, and the connection in which the whole stood to the mo t essential part of the Old Testament worship-the rite of sacrifice. This will, of course, lead us to inquire into the exact nature of a sacrifice, and the import of the actions connected with it-those, especially, of the imposition of hands on the victim, and the sprinkling of its shed blood. \par \tab 1. We look first to the tabernacle itself, which, though one habitation, is presented to our view as divided into two compartments. By a richly embroidered curtain or veil, suspended from top to bottom, the innermost portion, consisting of ten cubits square, was cut off from the outer; and was designated "the Most Holy Place," while the other was simply called "the Sanctuary," or the Holy Place. Why should such a division have \par \pard\ltrpar\cf0\par Page 277 DIVISION OF THE TABERNACLE.\par \par been formed -a division into two and only two apartments? A reason very naturally suggests itself for this in the general character and design of the erection. It was the Lord's dwelling place; not as in a state of isolation, however, but as the symbol of his presence among his people, and the medium of intercourse between them and him; at once, therefore, God's and the people's dwelling the tent of meeting. But however near God may come to his creatures, and however close the fellowship to which he admits them, there must still be something to mark his incomparable greatness and glory. Even in the sanctuary above, where all is stainless purity, the ministering spirits are represented as veiling their faces with their wings before the manifested glory of Godhead; and how much more should sinful men on earth be alive to his awful majesty, and feel unworthy to stand amid the splendors of his throne? If, therefore, he should so far condescend as to pitch among them a tent for his dwelling, we might certainly have expected that it would consist of two apartments -one which he would reserve for his own peculiar residence, and another to which they should have free access, who, as his familiars, were to be permitted to dwell with him in his house. For in this way alone could the two grand ideas of the glorious majesty of God, which raises him infinitely above his people, and yet of his covenant-nearness to them, be reconciled and imaged together. \par \tab Besides, this tabernacle for the Lord's house, being the centre of a symbolical religion, must be itself the pattern of the whole kingdom to which the religion belonged. It was constructed so as to embody and express the principles of truth and holiness, on which God's connection and intercourse with his people was to be maintained. And in this respect also a twofold division was obviously required, as the instruction to be afforded naturally fell into two parts-what concerned the relation of God to his people, and what concerned the people's relation to God. The necessities of the case required this, and we may certainly conclude, the plan actually adopted was formed with the design of securing it. The most holy place-the peculiar region of the divine presence and glory with its furniture and service, represented what God was to his people, how and on what terms he would dwell among them and hold converse with them. The Sanctuary, which was assigned to the priests, the people's representatives, in like man- \par \par Page 278 THE TYPOLOGY OF SCRIPTURE. \par \par ner represented by means of its furniture and services, what it behooved them to be and do, as admitted to such intimate nearness to God, with what divine graces they should be furnished, and with what fruits of righteousness they should abound. Thus, in the symbolical structure of the tabernacle, were to be seen the two great branches into which the tree of divine knowledge always of necessity falls) viz. the things to be believed concerning God, and the things to be done by his believing people. Had this been understood and kept properly ill view, it would have prevented many false interpretations, and much inextricable confusion.\fs16 1\fs24 \par \tab 2. It is obvious, however, that while the tabernacle was thus fitted, by means of its two apartments, to give a just representation of the relations between God and his people-and while the people at large could not be permitted to enter its courts on account of its peculiar sacredness, a place connected with it was still needed, where they might personally appear before God, and hold communion with him as locally present among them. For this purpose a space was marked off around the tabernacle, an hundred cubits long by fifty broad (about 150 feet by 75), called the fore-court, or simply the court of the tabernacle. It was enclosed by curtains made of fine twined linen, of the height of five cubits (about 7 1/2 feet). These curtains were suspended from rods of silver, which reached from one column to another; the columns being of brass (20 on each side and 10 at each end), supported also on bases of brass, and having near the top silver hooks, in which the rods that sustained the hooks were inserted. The doorway into this fore-court, as into the tabernacle itself, was by a veil or curtain, of rich embroidery, which was drawn up with cords, as often as any one had occasion to enter. That any \par \par \fs16 1 The right view here was first distinctly brought out by Hengstenberg, against Bahr, Authen. ii. p. 635, and has been since adopted also by Tholuck in the last edition of his Comm. on Heb. ch. 9:5. The typical explanations prevalent in the Cocceian school, and still current in this country, overlooked this distinction as a whole; although the view taken of particular parts and services is often correct in the main. The error chiefly discovers itself in the interpretation given of the things belonging to the Sanctuary, in which Christ is commonly found as directly represented as in those of the Most Holy Place. See, for example, among the last works on the subject, Mudge's Tabernacle of Moses, and the Holy Vessels and Furniture of the Tabernacle, recently published by Baxter and Sons, which, not less than the older ones in this country, fail to draw the proper line of demarcation between the two apartments. \fs24\par \par Page 279 COURT OF THE TABERNACLE. \par \par worshiping Israelite might enter, though not expressly said, is yet evidently implied; and according to Jewish authority, it was absolutely essential that one part of the service in every blood sacrifice the imposition of the offerer's hands upon the victim should take place within the court. And in the more complete and ample accommodations connected with the temple, not only was the court of Israel within the sacred enclosure, and commanded a full view of the services about the altar, but the worshipers, who had sacrifices to offer, were wont to go even into the court of the priests and lay their hands upon the victim. \par \tab This court of the tabernacle was furnished with two articles of worship, the laver and the altar of burnt-offering; both of which stood in a close and intimate connection with the tabernacle itself and its most peculiar services. The laver was a kind of basin, or vessel of brass, but is nowhere exactly described, though generally supposed to have been of a circular shape, and was placed on a foot or base of brass. Some difference of opinion still prevails regarding the meaning of the passage, in which the making of it is described, \cf2\ul Exo_38:8\cf0\ulnone . In the authorized version it is: " And he made the laver of brass, and the foot of it of brass, of the looking-glasses of the women assembling, which assembled at the door of the tabernacle of the congregation." Bahr, following Fort. Sacchus, understands the looking-glasses, not of the materials of which it was made, but of the furniture with which it was provided: he provided it with looking-glasses for the women, &c. His chief reason for this is a grammatical one; viz. that the verb = \cf3\lang1037\f1\rtlch\'f2\'f9\'d2\'e4\cf0\lang1023\f0\ltrch (to make) has the substance out of which the thing is made always in the accusative, without any preposition prefixed, and that, therefore, the preposition before the looking glasses ( \lang1033\f2 \cf3\lang1037\f1\rtlch\'e1\cf0\lang1023\f0\ltrch ) must be taken in the sense of with. If the learned author had only examined the concluding verses of this very chapter, he could not halve made such an assertion; for, in 5:30, speaking of what was done with the brass of the offering, it is said, " And therewith, or thereof, he made the sockets"'(** ). Besides, what were women going to do with looking-glasses in connection with the laver, or at the door of the tabernacle? Indeed, it is not conceivable that a place was assigned to women in the neighborhood of the laver, and close beside the door of the tabernacle, as no part of the minis \par \par Page 280 THE TYPOLOGY OF SCRIPTURE. \par \par trations about the tabernacle was committed to their charge. By the door of the tabernacle here, and in \cf2\ul 1Sa_2:22\cf0\ulnone , we should suppose, must be meant the door of the court of the tabernacle, corresponding to the court of the women in the temple, which was at a still greater distance than that of the men from the entrance into the temple. It would appear, however, that even so early as the construction of the tabernacle, there was a company of pious women dedicating themselves to frequent attendance on the worship of God, and having a place assigned them in connection with the tabernacle. Their duties of service seem to have consisted much in fasting and prayer. The LXX. on this account, interpreting rather than rendering the meaning of the original, have, " of the looking-glasses of the fasting-women who fasted." And Abenezra, as quoted by Lightfoot (Op. i. p. 643), gives the following explanation of the matter: " It is the custom of all women to behold their face every morning in a mirror, that they may be able to dress their hair, but lo there were women in Israel who served the Lord, abandoning this earthly sort of pleasure, and yielding up their mirrors as voluntary oblations; nor did they any longer need these, but daily came to the door of the tabernacle to pray, and hear the words of the law." In later times, Anna was evidently one of these priest-like females, " departing not from the temple, but serving God with fastings and prayers night and day" (\cf2\ul Luk_2:37\cf0\ulnone ; comp. also \cf2\ul 1Ti_5:5\cf0\ulnone .) The latter part of \cf2\ul Exo_38:8\cf0\ulnone , should run, "Of the serving women who served at the gate of the tabernacle of the congregation." The expression in the original has respect properly to military service, but is also often used of the stated services of the priests, \cf2\ul Num_4:23\cf0\ulnone , 35, 49; 8:25. \par \tab The laver was placed between the altar and the tabernacle, as the most convenient position, its design being to provide a ready supply of water, with which the priests were to wash their hands and their feet, before ministering at the altar on the one hand, or going into the tabernacle on the other. When they go into the tabernacle of meeting they shall wash with water, that they die not; or when they come near to the tabernacle to minister, to burn offerings made by fire unto the Lord" (\cf2\ul Exo_30:20\cf0\ulnone ). That merely the hands and the feet of the officiating priests were to be washed at this layer, arose simply from these being the \par \par Page 281 COURT OF THE TABERNACLE.\par \par parts of their bodies immediately employed in their sacred ministrations-their hands, when engaged in presenting the sacrifices upon the altar, their feet, when going to tread the floor of the sanctuary. The strict injunction to have these acting members washed beforehand, denoted the personal holiness with which the work of God must be performed, and which is the ultimate aim, indeed, of all the institutions of worship. As the sanctification or holiness of Israel was the object of the services connected with the altar and the sanctuary, it was absolutely necessary, that they who did the service, should appear to be in a state of personal cleanness. The Psalmist clearly indicates the meaning of the rite, and shews also, that in the spirit of a true Israelite he regarded it as not less applicable to himself than to the priests, when he said, " I will wash mine hands in innocency, so will I compass thine altar, 0 Lord" (xxvi. 6). And that this washing in his view had respect to an internal purification, is evident from the whole tenor of the Psalm, which speaks throughout of moral cleanness and impurity, and especially from the preceding verses, in which the Psalmist declares his separation from " the wicked," evil doers," and "dissemblers," and even entreats God to " try his reins and his heart." So also in Ps. xxiv., he points from the symbol to its spiritual import, when he asks, "Who shall ascend into the bill of God, or who shall stand in his holy place?" And answers by saying, " He that hath clean hands and a pure heart." \par \tab The symbol here employed is of so natural a kind, and so fitly adapted for conveying spiritual instruction to all ages of the church, that it has been to some extent retained also in the New Testament dispensation,-in the rite of baptism. For, however administered, whether by immersing, washing, or sprinkling, there can be no question that the cleansing nature of the element is the natural basis of the ordinance, and that from which it derives its appropriate character, as the initiatory service of a Christian life. Symbolically, it conveys the salutary instruction, that he who becomes Christ's, and through Christ would dedicate himself to the work and service of God, must be purified from the filth and pollution of sin; he must be regenerated and made holy. Believers are therefore described as "l having their bodies washed with pure water" (\cf2\ul Heb_10:22\cf0\ulnone , where the symbolical lan \par \par Page 282 THE TYPOLOGY OF SCRIPTURE.\par \par guage is still entirely retained), or as having undergone "the washing of regeneration," \cf2\ul Tit_3:5\cf0\ulnone , where the internal character of the work is distinctly intimated, and also coupled with the efficient cause in the additional expression, " the renewing of the Holy Ghost)", or again, as being "sanctified and cleansed by the washing of water, by the word" (\cf2\ul Eph_5:26\cf0\ulnone )-by the word, namely, the truth of Christ's salvation; for this received into the heart, and. cordially embraced, is internally the means of cleansing, the instrumental cause through which the spiritual sanctification is accomplished So that he who would acceptably approach God and discharge aright the duties of his service, must first have his heart purified by faith, he must receive the light, and through the light become a partaker in the holiness of God. The unclean, those who are still living in the guilt and pollution of sin, can have no place in his kingdom, and even " their prayers are abomination to him." As Aaron had the sentence of death. suspended over him, in case he should go about the ministrations of the tabernacle with unwashed hands or feet, so the services of ungodly persons, instead of procuring the blessing of God, only provoke the eyes of his glory, and prepare for them a heavier condemnation. \par \tab But the other piece of sacred furniture belonging to the forecourt, the altar of burnt-offering, had in some respects a still closer connection with the interior of the tabernacle and' its holy ministrations. For, it was with live coals taken from it, that the priest constantly furnished his censer when he went in to burn incense before the Lord., and only after being himself sprinkled with blood from that altar could he go into the tabernacle and perform the service of God. On. these accounts, and also because it was the one altar of sacrifice, where the people could directly meet with. God and present to him their offerings, the altar of burnt-offering held a place of peculiar importance. It was directed to be made of boards of shittim-wood., covered with. brass; and of this latter;material also were made the several instruments attached to it pans, shovels, flesh-hooks, &c. Hence, it is frequently called the brazen altar, to distinguish it from the altar of incense within the tabernacle, which, from having been overlaid with gold, is sometimes named the golden altar. In form, it was a square of five cubits, and about four and an half feet high, with what were called \par \par Page 283 COURT OF THE TABERNACLE. \par \par horn's, or projecting corners. Its ever-burning fire-place consisted of a movable grate, sunk down from the top in the centre, suspended by four rings, so that the fire was at some distance from the boards of the altar, there being a space between these, and the grating of net-work, which held the fire-" hollow with boards shalt thou make it." And this hollow space is justly supposed to have been left for being filled with earth or stones, so that the brazen altar might still correspond with the description given in \cf2\ul Exo_20:24\cf0\ulnone , 254, "An altar of earth shalt thou make me, and if thou wilt make it of stone, thou shalt not build it of hewn- stone."\fs16 1\fs24 The reason of which is to be sought, not in any repudiation of external pomp or splendor in the divine worship, which would have placed the altar in direct contrast to many things in the tabernacle, nor in the intention of meeting certain idolatrous tendencies (as Spencer represents), but in the proper nature and design of the altar itself. \par \tab For, this altar of sacrifice was to be the grand point of meeting between God and sinful men, between God and -men as sinful; and only by first meeting there, and entering into a state of reconciliation and peace, could they afterwards be admitted into his house, as those who had the privilege of communion and fellowship with him. The altar was in a sense God's table, at and around which, the Holy One of heaven and the guilty children of dust might come together; and transact respecting life and blessing. But as such it must be a table peculiarly of blood, the place for things killed and slaughtered (hence called \lang1033\f2 \cf3 **\cf0\lang1023\f0 from \cf3\lang1037\f1\rtlch\'e6\'e1\'e7\cf0\lang1023\f0\ltrch to kill or slaughter), for the way to fellowship with God, for guilty beings, could only be found through an avenue of death. And since this table must thus perpetually bear on it the bloodstained memorials and fruits of sin, what so suitable for the mate-\par \par \fs16 1 Spencer (De Leg. L. ii. c. 6), conceives this altar to have been such only as was to be raised on extraordinary occasions, and not to apply at all to the brazen altar. Som1le of the Jewish writers, however, judge better: "Altare terrerum est hoc ipsunil neum altare, cnjus concatvm terra implebatur."-Jarchi on \cf2\ul Exo_17:5\cf0\ulnone ; Cavitas vero altaris terra replebatur, quo tempore castra ponebanCt. "-Iechai in ilb. And Bahr properly remarks, after Von Meyer, that this hollow space was not merely to be thus filled up with earth or stones, but that so filled, it formed the more essential and distinctive part of the materials of the altar- the boards being chiefly intended as a form or casing to hold it together. 1lence, also, that the earthen matter might,appear prominent, the brazen altar was to have no covering or top, like the altar of incense. \fs24\par \par Page 284 THE TYPOLOGY OF SCRIPTURE. \par \par rials, of which it was to be principally formed, as the naked dust of earth, or earth's unhewn, unpolished stones, taken just as God and nature provided them? For thus the worshipers might most easily discern the appointed place of meeting to be of God's providing, and his in such a sense, that no art or device of theirs could be of any avail to fit it for the high end it was intended to serve, nay, that their workmanship, being that of sinful creatures, had rather a contrary tendency, a polluting effect. Materials directly fashioned by the hand of God were alone suitable here, and these not of the more rare and costly description, but the simple earth, made originally for man's support and nourishment, but now the witness of his sin, the drinker in of the blood of his forfeited life, the theatre and home of death. \par \tab This altar, then, being in a sense God's table, what was properly God's part, and especially what he required as the means of atonement and reconciliation for sin, fell to be presented there. Whether actually consumed or not, everything of this description bad to be offered, and, as it were, served up on it. But the things which God claimed as peculiarly his own, were also consumed; and the element, which was employed for this purpose, was the flaming fire, which is the most fitting representative of a holy God -and fire, not as lighted up by the hand of man, but sent down directly from above to make it the more strikingly expressive of his nature, and more surely indicative of his acceptance of the offerings. For the fire, which fell from heaven at the first institution of the tabernacle-service, and consumed the burnt-offering and the fat (\cf2\ul Lev_9:24\cf0\ulnone ), it was the part of the priesthood to keep perpetually burning; so that the same fire from heaven, which at first consumed, might, by being constantly preserved, never cease to consume the people's offerings, and as the people's gifts, so God's acceptance of the gifts, might have an abiding representation on the altar. " The fire upon the altar," says Vitringa rightly, though he errs respecting the altar, in making it represent God himself, "' the fire upon the altar signified anything in God, and indeed what is holy in God either the holy will of God, as righteous, loving excellence, delighting in every good work, and vindicating his own glory; or the Holy Spirit of God, which is in God, and from God, himself holy, and the administrator of the dispensation of holiness." And as the fire thus fitly symbolized \par \par Page 285 SACRIFICE BY BLOOD. \par \par God, so its consumption of the offerings and carrying them upwards to the visible heavens in a flame and smoke, not less fitly symbolized their acceptance by Him. Hence, also, the name given to those sacrifices, in which the whole was consumed on the altar, olah, ascension, denoting their going up bodily to God. And hence also the expression, so often used of acceptable sacrifice, " of fire, a sweet-smelling savor (or, a savor of rest) for Jehovah," ascending, as it were, with a grateful dour to the God above. But the keeping of the fire perpetually alive was, no doubt, also a sign of the unceasing presentation of offerings, that ought to be ever proceeding on the altar. \par \tab 3. From what has been said, we are prepared to understand, that what most of all gave to this altar its distinctive character, and rendered it available to the grand purpose of reconciliation, and fellowship between God and man, was its being on all ordinary occasions the one place for presenting before God the blood of slain victims. This was its primary use, because it respects the ground of a sinner's intercourse with God; other things were but subordinate and accessory. And the reason is given by the author of the epistle to the Hebrews, when he testifies, that "without shedding of blood there is no remission of sins," consequently no peace or fellowship with God for the sinner. It is still more fully brought out, however, in a declaration of Moses himself, the precise import and bearing of which deserves the most careful consideration. The passage is in \cf2\ul Lev_17:11\cf0\ulnone , which should be rendered, not as in our version, but with Bahr: " For the soul (fit:) of the flesh is in the blood, and I have given it to you upon the altar, to atone for your souls, for the blood atones through the soul" (\cf3\lang1037\f1\rtlch\'f0\'f4\'f9\'d1\cf0\lang1023\f0\ltrch ). It is scarcely possible to mistake the general sense of this important passage, but its precise and definite meaning has been somewhat obscured, by not perceiving that the soul at the close of the verse refers back to the soul at the beginning, and expresses the principle or seat of life, not in him who is to be atoned for, but in the creature by which the atonement is made for him. And the full and correct import of the passage is to the following effect: You must not eat the blood, because God has appointed it as the means of atonement for your sins. But it is the means of atonement, as the bearer of the soul. It is not, therefore, the matter of the blood that atones, but the soul or life \par \par Page 286 THE TYPOLOGY OF SCRIPTURE. \par \par which resides in it; so that the soul of the offered victim atones for the soul of the man who offers it."\fs16 1\fs24 \par \tab The ground upon which this merciful arrangement plainly proceeds, is the doomed condition of men as sinners, and the purpose of God to save them from its infliction. Their soul or life, has through sin, been forfeited to God, and, as a debt due to his justice, it should in right be rendered back again to Him who gave it. The enforcement of this claim, of course, inevitably involves the death of transgressors, according to the -sentence from the very first hung over the commission of sin, denouncing its penalty to be death. But as God appears in the institution of sacrifice providing a way of escape from this deserved doom, he mercifully appoints a substitute-the soul or life of a beast, for the soul or life of the transgressor; and as the seat of life is in the blood, so the blood of the beast, its life-blood, was given to be shed in death, and served up on the altar of God, in the room of that other higher, but guilty life, which had become due to divine justice. When this was done, when the blood of the slain victim was poured out or sprinkled upon the altar, and thereby given up to God, the sinner's guilt was atoned (covered); a screen, as it were, was thrown between the eye of God and his guilt, or between his own soul and the penalty due to his transgression. In other words, a life that had not been forfeited, was accepted in the room of his own, that was forfeited; and this was yielded. back to him as \par \par \fs16 1 The passage, indeed, is intended simply to provide an answer to two questions: Why they should not eat blood? viz. because the blood was appointed by God for making atonement. And, why should blood have been appointed for this purpose? viz. because the soul or life is there, and hence is most suitably taken for the soul or life of man forfeited by sin. This is also the only sense of the passage that can be grammatically justified; for the preposition \cf3\lang1037\f1\rtlch\'eb\'cc\cf0\lang1023\f0\ltrch after the verb to atone (\cf3\lang1037\f1\rtlch\'eb\'cc\'f4\'f8\cf0\lang1023\f0\ltrch ) invariably denotes that by which the atonement is made; while as invariably the person or object for which is denoted by \lang1033\f2 \cf3\lang1037\f1\rtlch\'ec\cf0\lang1023\f0\ltrch or \cf3\lang1037\f1\rtlch\'f2\'ec\cf0\lang1023\f0\ltrch -See Gesen. Lex. or Bahr on the passage before us. We are surprised, therefore, that Hengstenberg in his recent treatise, Opfer der heiligen Schrift, should adhere to the old rendering, and give nothing but his own authority for doing so. Abenezra, quoted by Bahr, had briefly indicated the right interpretation: " Sanguis aninlm, quxe sibi inest, expiat;" also Gussetius; " Per animam, i. e. vi alimn in eo sanguine constantis." Though Bahr, however, has given the right view of this passage, he has again neutralized the benefit by the misapplication of the passage, which he has laboriously striven to make in support of his own false views of atonement. We shall throw into the form of an appendix, an examination of his grounds, and shall chiefly meet his erroneous statements by the sounder ones which have been urged by an opponent in his own country Kurtz, in his Mosaische Opfer. See appendix B. \fs24\par \par Page 287 SACRIFICE BY BLOOD.\par \par now again a life in peace and fellowship with God-a life out of death. \par \tab It is clear, however, that while in one respect the life or soul of the sacrifice was a suitable offering or atonement for that of the sinner, as being unstained by guilt, innocent; in another, it was entirely the reverse, and could not in any proper and satisfactory sense take away sin. This imperfection or inadequacy arose from the vast disproportion between the two-the one soul being that of a rational and accountable creature, free to think and act, to determine and choose for itself, the other that of an irrational creature, destitute of independent thought and moral feeling, and so incapable alike of sin or of holiness. It is, therefore, only in a negative sense that the sacrificed victim could be regarded ever as innocent; for, strictly speaking, the question of guilt or innocence belongs to a higher region than that which, by the very law of its being, it was appointed to occupy. And being thus so inferior in nature, how far was it from possessing what yet the slightest reflection could easily discern to be necessary to constitute a real and valid atonement or covering for the sinner's deficiency, viz. an equivalent for his life. The life-blood, then, which God gave for this purpose upon the altar, must obviously have been but a temporary expedient; his offended holiness could not rest in that, nor could he have intended more by the appointment than the keeping up of a present testimony to the higher satisfaction, which justice demanded for the sinner's guilt, and a symbolical representation of it. Then, out of these radical defects there inevitably arose others, which still farther marked with imperfection and inadequacy the sacrifices of irrational victims. For here there was necessarily wanting that oneness of nature between the sinner and his substitute, and in the latter that consent of will to the mutual interchange of parts, which are indispensably requisite to the idea of a perfect sacrifice. Nor could the sacrifice itself-which was a still more palpable incongruity-be like the sin, for which it was offered in atonement, a voluntary and personal act; the priest and the sacrifice were of necessity divided, and the work of atonement was done, not by the victim in willing self-dedication, but upon it, all unconsciously, by the hand of another. \par \tab Such defects and imperfections inhering in the very nature of ancient sacrifice, it could not possibly have been introduced or \par \par Page 288 THE TYPOLOGY OF SCRIPTURE. \par \par sanctioned by God as a satisfactory and ultimate arrangement. Nor could he have adopted it even as a temporary one, so far as to warrant the Israelitish worshiper to look for pardon and acceptance by complying with its enactments, unless there ha-d already been provided in his eternal counsels, to be in due time manifested to the world, a real and adequate sacrifice for human guilt. Such a sacrifice, we need scarcely add, is to be found in Christ; who is, therefore, called emphatically " the Lamb of God" -" foreordained before the foundation of the world" and of whose precious blood, it is written, that " it cleanseth from all sin." How far, however, the Jewish worshipers themselves were alive to the necessity of this alone adequate provision, and realized. the certainty of its future exhibition, can only be matter of probable conjecture, or reasonable inference. As the light of the church, generally, differed at different times, and in different individuals, so undoubtedly would the apprehension of this portion of divine truth have its diversities of comparative clearness and obscurity in the Jewish mind. If there were faith only to the extent of embracing and acting upon the existing arrangements-faith to present the appointed sacrifices for sin, and to believe in humble confidence, that imperfect and defective as these manifestly were, they would still be accepted for an atonement, and that God himself would know how to supply what his own provision needed to complete its efficacy-if faith only to this extent existed, we have no reason to say it was insufficient for salvation; it might be faith very much in the dark, but still it was faith in a revealed word of God, implicitly following the path which that word prescribed. It was the child relying on a father's goodness, and committing itself to the guidance of a father's wisdom, while still unable to see the end and reason of the course by which it was led. \par \tab But it was scarcely possible for thoughtful and reflective minds, for any length of time at least, to stand simply at this point. The felt imperfection and deficiency in the appointed sacrifices could not fail in such minds to connect itself with the Messiah, with whose coming there was always associated the introduction of a state of order and perfection. Some even of the Rabbinical writers speak as expressly upon this point as the New Testament itself does.\fs16 1\fs24\par \par \fs16 1 Schcettgen (Hor. Heb. et Tal. ii p. 612) produces from Jewish authorities the following plain declarations: " In the times of the Messiah all sacrifices will cease, but the \fs24\par \par Page 289 SACRIFICE BY BLOOD. \par \par and" when the conscience of the Israelite (to use the words of Kurtz Mos. Opfer, p. 43, 44) was fairly awakened to the insufficiency of the blood of irrational creatures to effect a real atonement for sin, there was no other way for him to obtain satisfaction, than in the supposition that a perfect ever available sacrifice lay in the future. This supposition was the more natural to him, and must have readily suggested itself, as the Israelite, according to his constitutional temperament, was " a man of desire," and was ~farther stimulated and encouraged by the whole genius and tendency of his religion to look forward to the future. Besides, his entire life and history, his ancestors, his land, his people, his law, all bore a typical character, which his own spiritual tendency prompted him. to search for, and which antecedent divine revelations instructed him to find....And had not Moses himself given some indication of the typical character of the whole rituals introduced by him, when he testified that the eternal archetype of it was shewn him upon the holy mount? How natural was it, moreover, to bring the heart and centre of the -entire worship into connection with the promises respecting the seed of the woman and of the patriarchs, and possibly with still other elements in the earlier revelations or devout breathings? How natural to connect together the centre of his expectations with the centre of his worship-to descry a secret, though still perhaps incomprehensible connection between them, and in that to seek the explication of the sacred mystery?" \par \tab 4. The directions given in the law of Moses respecting the sacrificial blood, as well before as after its being shed in death, tend \par \par \fs16 sacrifice of praise will not cease.:'"' When the Israelites were in the holy land, they took away all diseases and punishments from the world, through the acts of worship and the sacrifices which they performed; but now Messiah takes these away from the sons of men." One quoted by Bahr from Eisenmengerer (Entdectes Judenthum, ii. p. 720) goes so far as to say, that he would pour out his son unto death, and that his blood would make atonement for the people of God." It is right to state, however, that the value of such testimonies is greatly diminished by the multitude of directly opposite ones, which are also to be found in the Rabbinical writings. In the very next page, Schmttgen has passages affirming that the day of expiation should never cease, and the mass of the -Jews in our Lord's time certainly believed in the perpetuity of the law of Moses. The Utmost that can be fairly deduced from the quotations noticed above is, that there were minds among them seeking relief from felt wants and deficiencies, in the expectation of that more perfect state of things, which was to be brought in by Christ. \par \par VOL. \tab II. \tab\tab T \fs24 \par \par Page 290 TIHE TYPOLOGY OF SCRIPTURE. \par \par in every respect to confirm the views already exhibited of its vicarious import. They relate chiefly to the selection of the victims-the imposition of the offerer's hands on its head-and the action with (the sprinkling of) the blood. \par \tab (1.) The choice in respect to the victims to be offered was limited to " the herd and the flocks" (oxen, sheep, and goats), and to individuals of these without any manifest blemish. Why animals from such classes alone were to be taken, was briefly, but correctly answered even by Witsius,\fs16 1\fs24 when treating of the connection between the restriction as to clean animals for food, and the appointment of the same for sacrifice upon the altar: " God wished (says he) these two to be joined together, partly that man might thereby exhibit the more clearly his gratitude to God, in offering what had been given him for the support of his own life; and partly that the substitution of the sacrifice in his stead might be rendered the more palpable. For man offering the support of his own life, appeared to offer that life itself." This last thought, we have no doubt, indicates what may be called the primary reason, and brings the selection of the victim into closest contact with the essential nature of the sacrifice. It was not permitted to offer in sacrifice human victims, because none such could be found free from guilt, and so they were utterly unfit for being presented as a substitution for sinful men. But to make the gap as small as possible between the offerer and the victim-to secure that at least the animal natures of the two should stand in the nearest relation, the offerer was obliged to select his representative from the tame domestic animals of his own property and of his own rearing, the most human in their natural disposition and mode of life; and not only that, but such also, as might in a certain sense be regarded as of one flesh with himself so far homogeneous, that the flesh of the one was fit nutriment for the flesh of the other. The principle which lay at the bottom of this selection, like every other in the ancient economy, is seen rising to its perfect form and highest manifestation in Christ-who, while the eternal Son of God, and as such infinitely exalted above man, yet brought himself clown to man's sphere, became literally flesh \par \par \fs16 1 Miscel. Sac., Lib. ii. Diss. 2. & 14. \par \fs24\par Page 291 SACRIFICE BY BLOOD. \par \par of man's flesh, and, sin alone excepted, was found in all things like to man, that he might be a suitable offering, as well as High priest, for the heirs of his salvation.\fs16 1\fs24 \par \tab It was for a reason very closely related to the one noticed, that the particular animal offered in sacrifice was to be always perfect in its kind. In the region of the animal life it was to be a fitting representative of what man should be-what his real and proper representative must be, in the region of the moral and spiritual life. Any palpable defect or blemish, rendering it an imperfect specimen of the natural species it belonged to, would have visibly marred the image it was intended to present of the holy beauty which was sought by God first in man, and now in man's substitute and ransom. For the reality we are again pointed by the inspired writers of the New Testament to Christ, whose blood is described as that "of a lamb without blemish, and without spot," and who is declared to have been such an High-priest as became us, because " holy, harmless, undefiled, and separate from sinners." \par \tab In cases of extreme poverty, when the worshiper could not afford a proper sacrifice, the law permitted him to bring pigeons or turtle-doves, the blood of which was to be brought to the altar as that of the animal victim. That these rather than poultry are specified, the domestic fowls of modern times, arose from the manners prevalent among the ancient Israelites, These doves were, in fact, with them the tame, domesticated fowls, and in the feathered tribe corresponded to sheep and oxen among animals. No mention whatever is made of home-bred fowls or chickens in Old Testament scripture. \par \tab (2.) The second leading prescription regarding the victim, viz. \par \par \fs16\tab 1 The reasons often given for the choice of the victims being confined to the flock and the herd, such as that these were the more valuable, were more accessible, ever at hand, horned (emblematical of power and dignity), and such like, fall away of themselves, when the subject is viewed in its proper connection and bearings. It is, of course, quite easy to find many analogies in such respects between the victims and Christ; but they are rather beside the purpose, and tend to lead away the mind from the main idea. The view of Bahr is an ingenious and plausible modification of the notion, which represents the materials of ancient sacrifice as property-gifts; he regards oxen, sheep, and goats, as the pastoral, as bread, oil, and wine, were the agricultural products of the land -so that the things sacrificed were representatives of the people's whole property. The view is radically defective, for it omits all reference to sin, punishment, substitution, the prime elements in ancient sacrifice. \par \fs24\par Page 292 THE TYPOLOGY OF SCRIPTURE. \par \par that before having its blood shed in death, the offerer should lay his hand or hands upon its head, was still more essentially connected with the great idea of sacrifice. This imposition of hands was common to all the bloody sacrifices, and is given as a general direction before each of the several kinds of them, except the trespass-offering (\cf2\ul Lev_1:4\cf0\ulnone ; 3:2; 4:4-15; 16:21; \cf2\ul 2Ch_29:23\cf0\ulnone ), and was no doubt omitted in regard to it on account of its being so much of the same nature with the sin-offering, that the regulation would naturally be understood to be applicable to both. There can be no question that the Jewish writers held the necessity of the imposition of hands in all the animal sacrifices except the passover.\fs16 1\fs24 What the rite really imported would be easily determined, if the explanation were sought merely from the materials furnished by Scripture itself. There the custom, viewed generally, appears as a symbolical action, bespeaking the communication of something in the person who imposes his hands, to the person or being on whom they are imposed. Hence it was used on such occasions as the bestowal of blessing (\cf2\ul Gen_48:13\cf0\ulnone .; \cf2\ul Mat_19:15\cf0\ulnone ); and the communication of the Holy Spirit, whether to heal bodily disease (\cf2\ul Mat_9:15\cf0\ulnone ; \cf2\ul Mar_6:5\cf0\ulnone ; \cf2\ul Act_9:12-17\cf0\ulnone , &c.), or to endow with supernatural gifts (\cf2\ul Act_19:6\cf0\ulnone ), or to designate or qualify for a sacred office (\cf2\ul Num_27:18\cf0\ulnone ; \cf2\ul Act_6:6\cf0\ulnone ; \cf2\ul 1Ti_5:22\cf0\ulnone ). In all such cases there was plainly a conveyance to one who wanted from another who possessed, and the hand, the usual instrument of communication in the matter of gifts, simply denoted, when laid upon the head of the recipient, the fact of the conveyance being actually made. What, then, in the case of the bloody sacrifices did the offerer possess which did not belong to the victim? What had the one to convey to the other? Primarily and indeed always guilt. This, as we have already shewn, was the grand and fundamental distinction between the offerer and his victim. It was especially, as being the representative of him in his state of guilt and condemnation, that its blood required to be shed in death, to pay the wages of his sin.. \par \par \fs16\tab 1 Omnibus victimis, quoe a quopiam privato offerebantur, sive ex precepto, sive ex arbitrio offerentur, oportebat ipsum imponere manus dclum vivebant adhuc, exceptis tanturn primitiis, decimis, et agno paschali. Maimon. Hic. Korbanoth 3. See also Outraml De Sac. L. i. c. 15; Ainsworth on\cf2\ul Lev_1:4\cf0\ulnone ; 16:6, 11. Bagee on Atonement Note, 39. \fs24\par \par Page 293 SACRIFICE BY BLOOD. \par \par And as God had given it to be used for such a purpose, so the offerer's laying his hands upon its head, indicated that he willingly appropriated it to the same, and made over to it as innocent the burden of guilt with which he felt himself to be charged. Besides this, however, other things in the offerer might also be symbolically transferred to the sacrifice, according to the more special design and object of the sacrifice. As his substitute, presented to God in his room and stead, it might be made to embody and express whatever feelings toward God had a place in his boso00-not merely convictions of sin, and desires of forgiveness, but also such feelings as gratitude for benefits received, or humble confidence in the divine mercy and loving-kindness. And when the law entered with its more complete sacrificial arrangements, appointing sin and trespass-offerings, as a distinct species of sacrifice, there can be no doubt, that in these would more especially be represented the sense of guilt on the part of the offerer, while in the peace or thank-offerings, it would be the other class of feelings, those of gratitude or trust, which were more particularly expressed. But still not to the exclusion of the other. In whatever circumstances, and with whatever special design man may approach God, he must come as a sinner, conscious of his unworthiness and his guilt. Tor, if he comprehends aright the relation in which he naturally stands to God, will anything tend more readily to awaken in his bosom this humble and contrite feeling, than a sensible participation of the mercies of God; for he will regard them as tokens of divine goodness, of which his sinfulness has made him altogether unworthy. So that the nearer God may have come to him in the riches of his grace, the more will he always be inclined to say with Jacob: "I am not worthy of all the mercies and the truth which thou hast shewn unto thy servant;" or with the Psalmist: "Lord, what is man that thou art mindful of him? Or the son of man, that thou visitest him?" It was, therefore, of necessity that there should have been even in such offerings a sense of guilt and unworthiness on the part of the worshiper, and hence the stress laid on all the animal sacrifices under the law, on the shedding and sprinkling of the blood, a peculiarity quite unknown to heathenism. Even in the thank offerings, the atoning property of the blood was kept prominently in view. \par \par Page 294 THE TYPOLOGY OF SCRIPTURE. \par \par \tab It is impossible, then, we conceive, to separate in any case the imposition of hands on the head of the victim from the expression and conveyance of guilt; because the worshiper could never approach God in any other character than that of a sinner, consequently in no other way than through the shedding of blood. The specific service the blood had to render in all the sacrifices, was to be an atonement for the sinner's guilt upon the altar; and in reference to that part of the victim-always the most essential part-the imposition of the offerer's hands was the expression of his desire to find deliverance through that blood from his burden of iniquity, and acceptance with God. In those offerings especially-such as sin and trespass-offerings-in which the feeling of sin was peculiarly prominent in the sinner's bosom, the outward ceremony would naturally be used with more of this respect to the imputation of guilt; the whole desire of the offerer would concentrate itself here. And in perfect accordance with what has been said, we learn from Jewish sources, that the imposition of hands was always accompanied with confession of sin, but this varying, as to the particular form it assumed, according to the nature of the sacrifice presented. And in the only explanation which Moses himself has given of the meaning of the rite, namely as connected with the services of the day of atonement, it is represented as being accompanied not only with confession of sin, but also with the sin's conveyance to the body of the victim: " Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat."\fs16 1\fs24\par \par \cf4\fs16\tab 1\cf2 \ul Lev_16:21\cf0\ulnone . The Jewish authorities referred to may be seen in Outram, L. i. c. 15, & 10, 11; Ainsworth on \cf2\ul Lev_1:4\cf0\ulnone ; Magee, Note 39. Upon the sin-offering the offerer confessed the iniquity of sin, upon the trespass-offering the iniquity of trespass, upon the burnt-offering the iniquity of doing what he should not have done, and not doing what he ought, &c. Outram gives several forms of confession, of which we select merely the one for a private individual, when confessing with his hands on his sin-offering: " I beseech thee, O Lord, I have sinned, I have done perversely, I have rebelled, I have done so and so (mentioning the particular transgression); but now I repent, and let this victim be my expiation." So closely was imposition of hands associated in Jewish minds with confession of sins, that it passed with them for a maxim, " where there is no confession of sins there is no imposition of hands;" and they also held it equally certain, that the design of this imposition of hands " was to remove the sins from the individual \fs24\par \par Page 295 SACRIFICE BY BLOOD. \par \par \tab The principle involved in this transaction is equally applicable to New Testament times, and, stript of its external form, is simply this, that the atonement of Jesus becomes available to the salvation of the sinner, only when he comes to it with heartfelt convictions of sin, and with mingled sorrow and confidence disburdens himself there of the whole accumulation of his guilt. Repentance toward God and faith toward the Lord Jesus Christ, must grow and work together like twin sisters, in the experience of his soul. And assuredly, if there be no genuine sense of sin, shewing itself in a readiness to make full confession of the shortcomings and transgressions in which it has appeared, and an earnest desire to turn from it and be delivered from its just condemnation through the blood of sprinkling, as there is then no real preparedness of heart to receive, so there can be no actual participation in, the benefits of Christ's redemption. \par \tab (3.) The only remaining direction of a general kind, applicable to all the sacrifices of blood, was the action with the blood after it was shed. It was to be sprinkled-on ordinary occasions, upon the altar round about, but on the day of atonement, also upon the mercy-seat in the inner, and the altar of incense in the outer apartment of the Tabernacle. For the present, we confine our attention to the ordinary use of it. " This sprinkling of the blood," Outram remarks, "was by much the most sacred part of the entire service, since it was that by which the life and soul of the victim were considered to be given to God as supreme Lord of life and death; for what was placed upon the altar of God was supposed, according to the religion of the Old Testament, to be rendered to him."\fs16 1\fs24 But in what relation did the blood stand, when thus rendered to God? Was it as still charged with the guilt of the offerer, and underlying the sentence of God's righteous condemnation? So the language just quoted would seem to import. But \par \par \fs16 and transfer them to the animal" (Outram, L. i. c. 15:8; 22:5). The circumstance of the hearers of blasphemy being appointed to lay their hands on the head of the blasphemer before he was stoned (\cf2\ul Lev_24:14\cf0\ulnone ), is no contradiction to what has been said, but rather a confirmation; for till the guilt was punished, it was looked upon as belonging to the congregation at large (comp. Jos. vii., 2 Sam. xxi), and by this rite it was devolved entirely upon himself, that he might bear the punishment.-Bahr finds nothing in the rite but a symbolical declaration, that the victim was the offerer's own property, and that he was ready to devote it to death. \par \par 1 De Sac L. 1. c. 16,. 4. \fs24\par \par Page 296 THE TYPOLOGY OF SCRIPTURE.\par \par how then shall we meet the objection, which naturally arises on such a supposition, that a polluted thing was laid upon the altar of God? And how could the blood with propriety be regarded as so holy when sprinkled on the altar, that it sanctified whatever it touched? We present the following as in our judgment the true representation of the matter: By the offerer's bringing his victim, and with imposition of hands confessing over it his sins, it became symbolically a personation of sin, and hence must forthwith bear the penalty of sin death. When this was done, t-he offerer was himself free alike from sin and from its penalty. But was the transaction by which this was effected owned by God? And was the offerer again restored, as one possessed of pure and blessed life, to the favour and fellowship of God? It was to testify of these things-the most important in the whole transaction that the sprinkling of the blood upon the altar took place, Having with his own hands executed the deserved penalty on the victim, the offerer gave the blood to the priest, as God's representative. But that blood had already paid, in death, the penalty of sin, and was no longer laden with guilt and pollution. The justice of God was (symbolically) satisfied concerning it; and by the hands of his own representative, he could -with perfect consistence receive it. as a pure and spotless: thing, the very image of his own holiness, upon his table or altar. In being received there, however, it still represented the blood or soul of the offerer, who th-us saw himself; through the action with the blood of his victim, re-established in communion with God, and solemnly recognized as possessing life, holy and blessed, as it is in God himself. His soul had come again into peaceful and approved contact with God, and was thence admitted to participate of a divine nature. \fs16 1 \fs24\par \tab How exactly this representation accords with what is written of Christ, must be obvious on the slightest reflection. When dying as man's substitute and representative, he appeared laden with the \par \par \fs16\tab 1 This representation, which is so perfectly simple, that it cannot be regarded as having lain beyond the reach of the commonest worshiper, completely disposes of the objection urged by Sykes, Priestley, and others, that if the guilt of the offerer was laid upon the victim, men must have offered to God what was polluted. The objection was taken up,. but in its main point, rather evaded than satisfactorily answered, by Magee in his 39th Note. Kurtz has come the nearest to a right explanation of this part of the sacrificial idea (Mos. Opfer. p. 80-85), but spoils its simplicity and truthfulness by considering the altar as in a sense representative of the offerer. \fs24\par \par Page 297 SACRIFICE BY BLOOD. \par \par guilt of innumerable sins, as one who, though he knew no sin, yet had " been made sin," bearing in his person the concentrated mass of his people's pollution; and on this account he received upon his head the curse due to sin, and sank under the stroke of death, as an outcast from heaven. But the moment he gave up the ghost, an end was made of sin. With the pouring out of his soul unto death, its guilt and curse were exhausted for all who should be heirs of salvation. Godhead was glorified concerning it with a perfect glory; and when the life laid down in ignominy and shame, was again resumed in honour and triumph, and this, or the blood in which it resided, was presented before the Father in the heavenly places, it bespoke his people's acceptance in him to the possession of the life out of death, to nearest fellowship with God, and the perpetual enjoyment of the divine favour; so that they are even said to " sit with him in heavenly places," and to have " their life hid with him in God." Hence also the peculiar force and significancy of the expression in \cf2\ul 1Pe_1:2\cf0\ulnone , so generally misunderstood, "unto," not only obedience, but also " sprinkling of the blood of Jesus;" which literally means the participation of his risen, divine, heavenly life-a life that is full of the favour and purity and blessedness of God. It is there. spoken of as the end and consummation of a Christian calling. Not as if such a calling could really be entered upon without an interest in Christ's risen life; but there must be a growing participation; and the spiritual life of a child of God approaches to perfection, according as he becomes " complete in Jesus," and is through him'" filled into the fulness of God." \par \tab But we need not enter more at length here into the elucidation of the truth, as it will again occur, especially in connection with the service of the day of atonement; and for a fuller illustration of the passage just alluded to, we refer to the former volume (p. 182. sq.) The sprinkling was there viewed with a more special reference to the service at the ratification of the covenant, when the blood was partly sprinkled on the altar, and partly on the people, to denote more distinctly their participation and fellowship in what belonged to it. In the case of ordinary sacrifices, however, this was not done; nor could it be said to be necessary to complete the symbolical action. The offerer, after having brought his victim to the altar, laid his hands on its head with confession \par \par Page 298 THE TYPOLOGY OF SCRIPTURE\par \par of sin, and having solemnly given it up for his expiation, could have no difficulty in realizing his connection with the blood, and his interest in its future application. The difficulty rather stood in his realizing God's acceptance of such blood in his behalf, and on its account restoring him to life and blessing. Now, however, the difficulty is entirely on the other side, and stands in realizing, not the acceptance of Christ's soul or blood by the Father, but our personal interest in it-in apprehending ourselves to be really and truly represented in the pouring out of his soul for sin, and its presentation for acceptance and blessing in the heavenly places. Hence, while respect is also had to the former in the New Testament, yet in the practical application of the doctrine of redemption, the latter is commonly made more prominent-viz. " the sprinkling of the believer's heart," or " the purging of his conscience" with the blood of Jesus. This is done, however, simply out of respect to the difficulty referred to; and stript of their symbolical coloring, the essential and radical idea in all such representations is, God's owning in the behalf of his people, and receiving into fellowship with himself, as pure and holy, that life which has borne in death the curse and penalty of sin; so that its new, undying life becomes their life, and its inheritance of blessing their inheritance. This owning and receiving on the part of God, is what is meant by Christ's sprinkling with his blood the heavenly places. And to realize on solid grounds the fact of its having been done for us, is on our part to come to the blood of sprinkling, and enter into the participation of its pure and blessed life. \par \cf4\fs23\par } 5ePart 3.5 - Section V{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fprq2\fcharset161 TITUS Cyberbit Basic;}{\f2\fnil\fprq2\fcharset0 TITUS Cyberbit Bas*7-Part 3.4 - Section IV{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fprq2\fcharset177 TITUS Cyberbit Basic;}{\f2\fnil\fprq2\fcharset0 TITUS Cyberbit Basic;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue255;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [276]\par \par \par \par \par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc\fs28 SECTION FOURTH\fs24\par \pard\lt ic;}{\f3\fnil\fcharset0 TekniaGreek;}{\f4\fnil\fprq2\fcharset177 TITUS Cyberbit Basic;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue255;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [ 299 ]\par \par \par \par \par \par \par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc SECTION FIFTH. \par \par \par THE MOST HOLY PLACE, WITH ITS FURNITURE, AND THE GREAT ANNUAL\par SERVICE CONNECTED WITH IT ON THE DAY OF ATONEMENT. \par \pard\ltrpar\sl100\slmult0\par \tab THOUGH the tabernacle, as a whole, was God's house or dwelling-place among his people, yet the innermost of its two apartments alone was appropriated for his peculiar place of abode-the seat and throne of his kingdom. It was there, in that hallowed recess, where the awful symbol of his presence had its settled abode, and from which, as from his very presence-chamber, the High-priest was to receive the communications of  his grace and will, to be through him made known to the people. The things, therefore, which concern it, most immediately and directly respect God; we have here in symbol, the revelation of what God himself is in relation to his people. \par \tab\par \tab I. The apartment itself was a perfect cube of ten cubits, thus bearing on all its dimensions the symbol of completeness-and image of the all-perfect character of the Being who condescended to occupy it as the region of his manifested presence and glory. The ark of the covenant, with the tables of the testimony, and the mercy-seat, with the two cherubims at each end, formed originally and properly its whole furniture. The ark or chest, which was simply made as a depository for holding the two tables of the law, the tables of the covenant, was formed of boards of shittimwood, overlaid with gold, two and a half cubits long, by one and a half broad, with a crown, or raised and ornamented border of gold around the top. This latter it had in common with the  table of shew-bread, and the altar of incense; so that it could not have been meant to denote anything connected with the peculiar design of the ark, and in all the cases, indeed, it seems merely to \par \pard\ltrpar\cf0\par Page 300 THE TYPOLOGY OF SCRIPTURE. \par \par have been added for the purpose of forming a suitable and becoming ornament. \par \tab The mercy-seat, as it is called in our version, was a piece of solid gold, of precisely the same dimensions in length and breadth as the ark, and ordered to be placed above, on the top of it, probably so as to go within the crown of gold, and fit closely in with it. The Hebrew name is caporeth, or covering; but not exactly in the sense of being a mere lid or covering for the ark of the covenant. This might rather be said to suggest than to express the real meaning of the term as used in the present connection. For the caporeth is never mentioned as precisely the lid of the ark, or as simply designed to cover and conceal what lay within. It rather a ppears as occupying a place of its own; though connected with and attached to the ark, yet by no means a mere appendage to it; and hence, both in the descriptions and the enumerations given of the holy things in the tabernacle, it is mentioned separately, (\cf2\ul Exo_25:17\cf0\ulnone , 26:34, 35:12, 39:35, 40:20). It sometimes even appears to stand more prominently out than the ark itself, and to have been peculiarly that for which the Most Holy Place was set apart-as in \cf2\ul Lev_16:2\cf0\ulnone , where this Place is described by its being " within the veil before the mercyseat," and in \cf2\ul 1Ch_28:11\cf0\ulnone , where it is simply designated the house of the caporeth," or mercy-seat. \par \tab What then was the precise object and design of this portion of the sacred furniture? It was for a covering, indeed, but for that only in the sense of atonement. The word is never used for a covering in the ordinary sense; wherever it occurs, it is always as the name of this one article a name which it deri ved from being peculiarly and pre-eminently the place, where covering or atonement was made for the sins of the people. There was here, therefore, in the very name, an indication of the real meaning of the symbol, as the kind of covering expressed by it, is covering only in the spiritual sense-atonement. Hence the rendering of the LXX. was made with the evident design of bringing out this: \cf3\lang1033\f1\'e9\u769?\'eb\'e1\'f3\'f4\'e7\u769?\'f1\'e9\'ef\'ed\f2 \f3 epiqema\cf0\lang1023\f0 (a propitiatory covering). Yet, while the name properly conveys this meaning, it was not given without some respect also to the external position of the article in question, which was immediately above and upon, not to the ark merely, but the tables of the testimony within: "And thou shalt put the mercy \par \par Page 301 THE LOST HOLY PLACE WITH ITS Furniture. \par \par seat upon the ark of the testimony" (\cf2\ul Exo_26:34\cf0\ulnone ); " the mercy seat that is over the testimony" (xxx. 6); " that the cloud of incense may cover the mercy-seat that is upon the testimony" (\cf2\ul Lev_16:13\cf0\ulnone ). The tables of the covenant, as formerly explained (p. 104), contained God's testimony, not simply for holiness in general, but for holiness as opposed to his people's transgressions -his testimony against them on account of sin; and as they could not stand before it when thundered with terrific majesty in their ears from Mount Sinai, neither could they spiritually stand before the accusations it was constantly raising against them in the presence of God, in the Most Holy Place. A covering was, therefore, needed for them between it, on the one hand, and God on the other-but an atonement-covering. A mere external covering would not do; for the searching, all-seeing eye of Jehovah was there, from which nothing outward can conceal, and the law itself also, from which the covering was needed, is spiritual, reaching to the inmost thoughts of the heart, as well as to every action of the life. That the mercy-seat stood over the testimony, and shut it out from the bodily eye, was a kind of shadow of the provision required; but still even under that dispensation, no more than the shadow, and fitted, not properly to be, but only to suggest what was really required viz. a covering in the sense of an atonement. The covering required must be a propitiatory, a place on which the holy eye of God may ever see the blood of reconciliation; and the Most Holy Place, as designated from it, and deriving thence its most essential characteristic, might fitly be called " the house of the propitiatory," or the " atonement-house" (\cf2\ul 1Ch_28:11\cf0\ulnone ). \par \tab At the two ends of this mercy-seat, and rising, as it were, out of it-a part of the same piece, and constantly adhering to it there were two cherubim, made of beaten gold, with outstretched wings over-arching the mercy-seat, and looking inwards towards each other, and towards the mercy-seat, with an appearance of holy wonder and veneration. The symbolical import of these ideal figures has already been fully investigated,\fs16 1\fs24 and nothing more is necessary here than a brief indication of their design as connected with the mercy-seat. Placed as they were with their outstretched \par \par \fs16 1 Vol. 1. B. ii. s. 3. \fs24\par \par Page 302 THE TYPOLOGY OF SCRIPTURE. \par \par wings rising aloft and overshadowing the mercy-seat, they gave to this the appearance of a glorious seat or throne, suited for the occupation or residence of God in the symbolic cloud as the King of Israel. That forms of created beings were made to surround this throne of Deity, and impart to it an appearance of becoming grandeur and majesty, this was simply an outward embodiment of the fact, that God ever makes himself known as the God of the living, of whom, not only have countless myriads been formed by his hand, but attendant hosts also continually minister around him and celebrate his glory. And that the particular forms here used were compound figures, representations of ideal beings, and beings whose component parts consisted of the highest kinds of life on earth in its different spheres-man first and chiefly, and with him the ox, the lion, and the eagle this again, denoted that the forms and manifestations of creature-life, among whom and for whom God there revealed himself, were not of heaven, but of earth chiefly indeed, and pre-eminently man, who when the work of redemption is complete, and he is fitted to dwell in the most excellent glory of the divine presence, shall be invested with the glories of what is still to him but an ideal perfection, and be made possessor of a yet higher nature, and stand in yet nearer fellowship with God, than he did in the paradise that was lost. But these new hopes of fallen humanity all centre in the work of reconciliation and love, shadowed forth upon the mercy-seat; thither, therefore, must the faces of these ideal heirs of salvation ever look, and with outstretched wing hang around the glorious scene, as in wondering expectation of the things now proceeding in connection with it, and hereafter to be revealed. So that God sitting between the cherubim, is God revealing himself as on a throne of grace, in mingled majesty and love, for the recovery of his fallen family on earth, and their final elevation to the highest region of life, and blessedness, and glory.-This explanation applies substantially to the curtains, which formed the whole interior of the tabernacle, and which were throughout inwrought with figures of cherubim. Not the throne merely, but the entire dwelling of God, was in the midst of these representatives (as we conceive them to have chiefly been) of redeemed and glorified humanity. \par \tab The articles now described formed properly the whole furniture of' the Most Holy Place, being all that was required to give a \par \par Page 303 THE MOST HOLY PLACE, WITH ITS FURNITURE. \par \par suitable representation of the character and purposes of God in relation to his people. But three other things were afterwards added, and placed, as it is said, before the Lord, or before the testimony-the pot of manna, the rod of Aaron, and the entire book of the law. These were all lodged there in the immediate presence of God, as in a safe and appropriate depositary lodged partly as memorials of the past, and partly as signs and witnesses for the future. The manna testified of God's Power and willingness to give food for the life of his people even in the most destitute circumstances-to sustain life in parched lands-and was ready to witness against them in all times coming, if they should distrust his goodness or repair to other sources for life and blessing. The rod of Aaron, which in itself was as dry and lifeless as the rods of the other tribes, but which " brought forth buds, and bloomed blossoms, and yielded almonds," through the quickening and sovereign agency of God, testified of the appointment of Aaron to the priestly office-of him, alone, but not, as some wickedly affirmed, to the detriment and death of the congregation, but rather for their life and fruitfulness in all that is pure and good. It was, therefore, well fitted to serve as a witness in every age against those who might turn aside from God's appointed channel of grace, and choose to themselves other modes of access to him, than such as he had himself chosen and ordained. Finally, the book of the law, which contained all the statutes and ordinances, the precepts and judgments, the threatenings and promises, delivered by the hand of Moses, and which it was the part of the priests and Levites to teach continually, and on the seventh or sabbatical year -to read throughout in the audience of the people, this being put beside, or in the ark of the covenant, testified God's care to provide his people with a full revelation of his will, and stood there as a perpetual witness before God against his ministering servants, in case they should prove unfaithful to their charge (\cf2\ul Deu_31:26\cf0\ulnone .)But these things were rather accessories to the furniture of the Most Holy Place, than essential parts of it. The ark of the covenant, with the tables of testimony within, and the mercy-seat with the cherubim of glory above, upon the testimony, these alone were the sacred things, for the reception of which that interior Sanctuary was properly reserved and set apart. With these only, then, we have here to do. \par \par Page 304 THE TYPOLOGY OF SCRIPTURE. \par \par \tab II. Now, considered in themselves- and without respect to any service connected with them, what a clear and striking representation did they present to the Israelite of the spiritual and holy nature of God! How much was here to be learned of his perfections and character! It is true, as certain writers have been at pains to tell us, there was nothing absolutely original in the plan of a sacred building or structure, having an inner sanctuary, with a chest or shrine of the Deity deposited there, in whose honour the house was erected. But what then? Does this general similarity account for what we have here, or place the one upon a level with the other? Far from it. For what do we perceive, when we look into those shrines that stood in the innermost recesses, more especially of Egyptian temples? Some paltry or hideous idol, formed after the similitude of a beast, sacredly preserved and worshiped as a representative of the Deity, and this only as a substitute for the living creatures themselves, which appear to have been kept in the larger temples. "Living animals (says Jablonsky, Pan. Proll. p. 86), such as were worshiped for images or statues, and treated with all divine honors, were to be found only in temples solemnly consecrated to the gods, and indeed only in certain of these. But effigies of these animals were to be seen in many other temples through the whole of Egypt, and are still discovered among their ruins." And another says: Some of the sacred boats or arks contained the emblems of life and stability, which, when the veil was drawn aside, were partially seen; and others presented the sacred beetle of the sun, overshadowed by the wings of two figures of the goddess Thmei or Truth."\fs16 1\fs24 But what, on the other hand do we perceive, when we turn -from these instruments of a debasing and abominable superstition, to look into the innermost sanctuary of the tabernacle? No outward similitude of any kind, that might be taken for an emblem or an image of God; nor any representation of him, but what was to be found in that revelation of law, which unfolds what he is in himself by disclosing what he requires \par \par \fs16 1 Wilkinson, v. p. 265, last ed. We should doubt if in any case emblems of life and stability formed the only, or even the chief figures, since beast-worship was the leading characteristic of Egyptian idolatry. But even in external form, none of the arks referred to, present any proper resemblance of that of God. They always possess the ship or boat form, with something like an altar in the midst; they have nothing corresponding to the mercy-seat; and the chief purpose for which they appear to have been used, was to preserve an image of the creature that was worshiped as emblematic of the god. \fs24\par \par Page 305 THE MOST HOLY PLACE, WITH ITS FURNITURE.\par \par of moral and religious duty from his people a law which the more reason is enlightened, the more does it consent to as " holy, just, and good," and which, therefore, reveals a God infinitely worthy of the adoration and love of his creatures. We here discern an immeasurable gulf between the religion of -Moses and that of the nations of heathen antiquity; and also see, how the Israelites were taught, in the most central arrangements of their worship, the necessity of serving God in spirit, and of rendering all their worship subservient to the cultivation of the great principles of holiness and truth. \tab But considered farther, with reference to the professed object and design of the whole, what correct and elevated views were here presented of the fellowship between God and men? Had God only appeared as represented by the law of perfect holiness, who then could stand before him? Or if without law, as a God of mercy and compassion, stooping to hold converse with sinful men, and receiving them back to his favour, what security should have been taken for guarding the rectitude of his government? But here, with the ark and the mercy-seat together, we behold Him in perfect adaptation to the circumstances of men appearing at once as the just God and the Saviour -keeping in his innermost sanctuary, nay, placing underneath his throne, as the very foundation on which it rested, the revelation of his pure and holy law, and, at the same time, providing for the transgressions of his people a covering of mercy, that they might still draw near to him and live. It is already in principle the mystery of redemption the manifestation of a God himself just, and yet the justifier of the ungodly-of a God, whose throne is alike the dwelling-place of righteousness and mercy-righteousness upholding the claims of law, mercy stretching out the sceptre of grace to the penitent: Both, even then, continually exercised, but rising at length to unspeakably their grandest display on the cross of Calvary, where justice is seen pouring out on the Lamb of God the wrath to the uttermost against sin, and mercy providing at an infinite cost a way for sinners into the Holiest of all. \tab Since the ark of the covenant and the mercy-seat contained such a complete revelation of what God was in himself and toward his people, we can easily understand why the symbol of his presence, the overshadowing cloud of glory, should have been immediately \par \par \fs16 VOL. II.\tab\tab X \fs24\par \par Page 306 THE TYPOLOGY OF SCRIPTURE. \par \par in connection with that, and why the life and soul of the whole Jewish theocracy should have been contemplated as residing there. There peculiarly was "the place of the Lord's throne, and the place of the soles of his feet, where he had his dwelling among the children of Israel," (Exodus 43:7'?' ). Hence, it was called emphatically, "the glory of the Lord," and on their possession or loss of this sacred treasure, the people of God felt that all, which properly constituted their glory, depended-(\cf2\ul Psa_78:61\cf0\ulnone ; \cf2\ul 1Sa_4:21-22\cf0\ulnone .) It was before this, as containing the symbol of a present God, that they came to worship (\cf2\ul Jos_7:6\cf0\ulnone ; \cf2\ul 2Ch_5:6\cf0\ulnone ); and from a passage in the life of David (\cf2\ul 2Sa_15:32\cf0\ulnone ), where it is said according to the proper rendering: "And it came to pass that when David was come to the top (of the Mount of Olives, where the last look could be obtained of the sacred abode), where it is wont to do homage to God," it would appear, that as soon as they came in sight of the place of the ark, or obtained their last view of it, they were in the habit of prostrating themselves in adoration. Happy, if they had but sufficiently remembered that Jehovah, being in himself, and even there representing himself, as a spiritual and holy God, while he condescended to make the ark his resting-place, and to connect with it the symbol of his glory (\cf2\ul Lev_16:2\cf0\ulnone ; " for I will appear in the cloud upon the mercy-seat)," yet could not so indissolubly bind his presence and his glory to it, as if the one might not be separated from the other! By terrible things in righteousness the Israelites were once and again made to learn this salutary lesson, when rather than appear their patron and guardian in sin, the Lord shewed that he would, in a manner, leave his throne empty, and give up his glory into the enemy's hands. The cloud of glory was still but a symbol, which must disappear when the glorious Being who resided in it could no longer righteously manifest his goodness; and the ark itself, and the tabernacle that contained it, became but a common thing. Nor is it otherwise now, when men hold the truth of God's salvation in unrighteousness. The partial extent to which they exercise belief in the truth utterly fails to secure for them any real tokens of his regard. Even while they handle the symbols of his presence, he is to them an absent God; and when the hour of trial comes, they find themselves forsaken and desolate.\fs16 1 \par \fs24\par \fs16 1 The tendency above referred to, of regarding God's presence and glory as insepar \fs24\par \par Page 307 THE MOST HOLY PLACE-THE DAY OF ATONEMENT. \par \par \tab III. But it is only when viewed in connection with the service of the day of atonement the one day on which the Most Holy Place was entered by the High-priest, that we can fully perceive either the symbolical import or the typical bearing of its sacred furniture. We, therefore, notice this service here, in connection with the place, which it chiefly respected, rather than postpone the consideration of it to the time when it was performed. That not only no Israelite, but that no consecrated priest, that not the High-priest himself, was permitted at all times to enter within the veil, that even he was limited in the exercise of this high privilege to one day in the year, "lest he should die;" this most impressively bespoke the difficulties which stood in the way of a sinner's approach to the righteous God, and how imperfectly these could be removed by the ministrations of the earthly tabernacle, and the blood of slain beasts. It indicated, that the holiness which reigned in the presence of God, required on the part of men a work of righteousness to lay open the way of access, such as could not then be brought in, and that while the church should gladly avail itself of the temporary and imperfect means of reconciliation then placed within her reach, she should be ever looking forward to a brighter period, when every obstruction being removed, her members would be able to go with freedom into the presence of God, and with open face behold the manifestations of his glory. \par \tab 1. In considering more closely the service in question, we have first to notice the leading character of the day's solemnities. The day was to be " a Sabbath of rest" (\cf2\ul Lev_16:31\cf0\ulnone ), yet, not like other Sabbaths, a day of repose and satisfaction, but a day on which (" they should afflict their souls." This striking peculiarity in the mode of its observance, arose from the nature of the service peculiar to it; it was the day of atonement, or, literally, of atone-\par \par \fs16 ably and necessarily, instead of only symbolically and morally, connected with the ark and mercy-seat, was a fruit of the carnality of the people, and gave different manifestations of itself according to the circumstances and delusions of particular times. It was partly to shew them the folly of such a mode of thinking, to shew them that there was nothing peculiar to the ark but what might be found anywhere, that the prophet Jeremiah, ch. 3:16, made promise of a time, when it should no longer be said, "The ark of the covenant of the Lord, neither would it be remembered, &c. for Jerusalem would be the throne of the Lord;" i. e. all Jerusalem, the whole city of God, would be as sacred and holy as the ark once was.-Compare\cf2 \ul Zec_14:20-21\cf0\ulnone . \fs24\par \par Page 308 THE TYPOLOGY OF SCRIPTURE. \par \par ments (\cf2\ul Lev_23:27\cf0\ulnone ), not a day so much for one act of atonement, as for atonement in general, for the whole work of propitiation. The main part of the Mosaic worship consisted in the presentation of sacrifice, as the guilt of sin was perpetually calling for new acts of purification; but on this one day the idea of atonement by sacrifice rose to its highest expression, and became concentrated in one grand comprehensive series of actions. In suitable correspondence to this design, the sense of sin was in like manner to be deepened to its utmost intensity in the national mind, and exhibited in appropriate forms of penitential grief. It was a day of humiliation and godly sorrow working unto repentance. But why all this peculiarly on the day of entrance into the Most Holy Place? Was it not a good and joyful occasion for men persona!lly, or through their representative, to be admitted into such near fellowship with God? Doubtless it was; but that dwelling-place of God is a region of absolute holiness; the fiery law is there, which reveals the purity of heaven, and is ready to flame forth in indignation and wrath against all unrighteousness of men. And so the day of nearest approach to God, as it is on his part the day of atonement, must be on the part of his people a day for the remembrance of sin, and for the exercise of suitable feelings of sorrow and abasement concerning it. For to the penitent alone is there forgiveness; not simply to men as sinners, but to men convinced of sin, and humbled on account of it; to men viewing sin as God views it, and glorifying his justice in its deserved condemnation and doom. "' If we confess our sins, he is faithful and just to forgive them;" but without confession there can be no forgiveness, no atonement, as we have not yet entered into God's mind and judgment respecting sin.\fs16 1 \fs24\par "\tab 2. But if the remembrance of iniquity which was made on this day, gave to it a character of depression and gloom, the purpose and design of its services could not fail to render it in the result a season of blessed rest and consolation. For atonement was then \par \par \tab\fs16 1 The day itself was the tenth of the seventh month, usually happening toward the middle or end of October, about the close of the busier occupations of the year, and before the commencement of winter. It was not expressly ordered to be kept as a fast (fasting as an ordinance nowhere occurs in the Pentateuch), but it would naturally be so observed for the most part, and indeed latterly, was familiarly named, The Fast. \cf2\ul Act_27:9\cf0\ulnone . \fs24\par \par Page 309 THE MOST HOLY PLACE THE DAY OF ATONEMENT. \par \par made for all sin and transgression. It was virtually implied, that the acts of expiation which were ever taking place throughout the year, but imperfectly satisfied for the iniquities of the people, s#ince the people were still kept outwardly at some distance from the immediate dwelling-place of God, and could not even through their consecrated head be allowed to go within the veil. So that when a service was instituted with the view of giving a representation of complete admission to God's presence and fellowship, the mass of sin must again be brought into consideration, that it might be blotted out by a more perfect atonement. And not only so, but as God's dwelling and the instruments of his worship were ever contracting defilement, from " remaining among men in the midst of their uncleanness," so these also required to be annually purified on this day by the more perfect atonement, which was then made in the presence of God. Not that these things were in themselves capable of contracting guilt, but were so viewed in respect to the sins of the people, which were ever proceeding around them, and in a sense, in the very midst of them. For the structure and arrangements of the tabernacle proceeded on th$e idea, that the people there dwelt (symbolically) with God, as God with them; and consequently the sins of the people in all their families and habitations were viewed as coming in to the sanctuary, and defiling by their pollutions the holy things that were there. No separate offering, therefore, was presented for these holy things, but they were sprinkled with the blood that was shed for the sins of the land, as these properly were what defiled the sanctuary. And that no remnant of guilt, or of its effects, might appear to be left behind, the atonement was to be made and accepted for sin in all its bearings-for the High-priest and his house, and for the people in all their families, for the tabernacle and its sacred utensils. \par \tab 3. In this service, then, which contained the quintessence of all sacrifice, and gave the most exact representation the ancient worship could afford of the all-perfect atonement of Christ, there was every thing in the manner of accomplishing it to mark its singular impor%tance and solemnity. The High-priest alone had here to transact with God; and as the representative of the entire spiritual community, to go with their sins as well as his own, into the immediate presence of God. After the usual morning oblations, at which, if he had personally officiated, he had to strip himself of \par \par Page 310 THE TYPOLOGY OF SCRIPTURE. \par \par the rich and beautiful garments with which he was wont to be attired, as unsuitable for the services of a day which so peculiarly stained the glory of all flesh; and after having washed himself, he put on the plain garments, which, from the stuff (linen), and from the color (white), were denominated " garments of holiness" (v. 4,) and were peculiarly appropriated for the work of this day. Then, when thus prepared, he had first of all, to take a bullock for a sin-offering for himself and his house, that is, the whole sacerdotal family, and go with the blood of this offering within the veil. Yet not with this alone, but also it is said& with a censer full of burning coals of fire from off the altar before the Lord (viz. the altar of incense, though the coals for it must have been got from the altar of burnt-offering), and to this he was to apply handfuls of incense, that there might arise a cloud of fragrant odors as he entered the Most Holy Place the emblem of acceptable prayer. The meaning was, that with all the pains he had taken to purify himself, and with the blood, too, of atonement in his hand, he must still go as a suppliant into that region of holiness, as one who had no right to demand admittance, but humbly imploring it from the hand of a gracious God. Having thus entered within, he had to sprinkle with the blood upon the mercy-seat, and again before the mercy-seat seven times-seven times the number of the oath or the covenant-and a double act of atonement, the one apparently having respect to the persons interested, and the other to the apartments and furniture of the sanctuary, as defiled by their defilements. \par \tab Wh'en this more personal act of expiation was completed, that for the sins of the people commenced. Two goats were presented at the door of the tabernacle, which, though two, are still expressly named one victim (v. 5. " two kids of the goats for a sin-offering"), so that the sacrifice consisted of two merely from the natural impossibility of otherwise giving a full representation of what was to be done; the one being designed more especially to exhibit the means, the other the effect of the atonement. And this circumstance, that the two goats were properly but one sacrifice, and also that they were together presented by the high-priest before the Lord at the door of the tabernacle (v. 7), indisputably stamped the sacrifice as the Lord's. Nor was the same obscurely intimated in the action which there took place respecting them, viz. the cast- \par \par Page 311 THE MOST HOLY PLACE-THE DAY OF ATONEMENT. \par \tab\par ing of lots upon them; for this was wont to be done only with what peculiarly belonged t(o God, and for the purpose of ascertaining what might be his mind in the matter. The point to be determined respecting the two, was not, which God might claim for himself, and which might belong to another, but simply to what particular destination he appointed the two parts of a sacrifice, which was wholly and exclusively his own. And, indeed, the destination itself of each as thus determined could not be materially different; it could not have been an entirely diverse or heterogeneous destination, since it appeared in itself an immaterial thing, which should take the one place and which the other, and was only to be determined by the casting of the lot.\fs16 1\fs24 \par \tab Of these lots, it is said, that the one was to be for the Lord, and the other for the scape-goat, as in our version, but literally for Azazel. The one on which the Lord's lot fell was forthwith to be slain as a sin-offering for the sins and transgressions of the people; and with its blood, as with that of the bullock previously, t)he high-priest again entered the Most Holy Place, and sprinkled, as before, the mercy-seat first, and then before it seven times; making atonement for the guilt of the congregation, both as regarded their persons and the furniture of the tabernacle. After which, having come out from the Most Holy into the Holy Place, he sprinkled the altar of incense seven times with the blood both of the bullock and of the goat, " to cleanse and hallow it from the uncleanness of the children of Israel," (v. 19, comp. with \cf2\ul Exo_30:10\cf0\ulnone .) \par \tab It was now, after the completion of the atonement by blood, that the high-priest confessed over the live goat still standing at the door of the tabernacle, " all the iniquities of the children of Israel, and all their transgressions," and thereafter sent him away, laden with his awful burden, by a fit person into the wilderness, into a land of separation, where no man dwelt. It is expressly said, 5:22, that this was done with the goat that he might bear all the*ir iniquities thither; but these iniquities, as already atoned by the blood of the other goat-the other half, so to speak, of the sacrifice-for as on the one hand without shedding of blood there could be no remission of sin by the law of Moses, so on the other \par \par \fs16 1 See Bahr, Symbolik, ii. p. 678. \fs24\par \par Page 312 THE TYPOLOGY OF SCRIPTURE. \par \par hand, where blood was duly shed, in the way and manner the law required, remission followed as a matter of course. The action with this second goat, therefore, is by no means to be dissevered from the action with the first; but rather to be regarded as the continuation of the latter, and its proper complement. Hence the second or live goat is represented as standing at the door of the tabernacle, 5:10, while atonement was being made with the blood of the first, as being himself interested in the work that was proceeding, and in a sense the object of it. He was presented there -not to have atonement made with him, as is unhappily expr+essed in our version-but to be covered upon, atoned for or absolved. And it is only after this process of atonement and absolution is accomplished that the high-priest returns to him, and lays on him the now atoned for iniquities, that he might carry them away into a desert place. So that the part he has to do in the transaction, is simply to bear them off and bury them out of sight, as things concerning which the justice of God had been satisfied, which were no more to be taken into account fit tenants of a land of separation and forgetfulness.\fs16 1 \fs24\par \tab Thus from the circumstances of the transaction, when correctly put together and carefully considered, we can have no difficulty in ascertaining the main object and intent of the action with the live goat-without determining anything as to the exact import of the term Azazel.\fs16 2\fs24 We shall give in the Appendix a brief summary of \par \par \fs16 1 That the sense here given to the expression in 5:10 respecting the live goat,\cf3\lang1,033\f2 ** \lang1037\f4\rtlch\'eb\'cc\'f4\'f8\lang1033\f2\ltrch * \cf0\lang1023\f0 to cover upon him, or to make atonement for him, is the correct and only well-grounded one, may now be regarded as conclusively established. Bochart, Witsius, and many other eminent divines, did certainly render it as in our version, to make atonement with him. But Cocceius already stated that he could find no case in which the expression was used, "' excepting for the persons in whose behalf the expiation was made, or of the sacred utensils," when spoken of as expurgated. Bahr expressly affirms, that the means of atonement is never marked by \cf3\lang1037\f4\rtlch\'f2\'ec\cf0\lang1023\f0\ltrch , but always by \cf3\lang1037\f4\rtlch\'e1\cf0\lang1023\f0\ltrch , and that the former regularly marks the object of the atonement (Symbolik ii. p. 683.) Hengstenberg also concurs in this view, Egypt and Books of Moses, p, 165, who further remarks, that by the live goat being said to be atoned for, " he was thereby identified with t-he first, and the nature of the dead was transferred to the living; so that the two goats stand here in a relation entirely similar to that of the two birds in the purification of the leper, of which the one let go was first dipped in the blood of the one slain."-When all this is duly considered, it will at once be seen how futile are the objections which many, and latterly Bahr, have raised from the case of the live goat against the necessity of death for atonement. \par 2 See Appendix C. \fs24\par \par Page 313 THE MOST HOLY PLACE THE DAY OF ATONEMENT.\par \par the views which have been entertained regarding it, and state the one which we are inclined to adopt. But for the right interpretation of this part of the service, nothing material, we conceive, depends on it. What took place with the live goat was merely intended to unfold, and render palpably evident to the bodily eye, the effect of the great work of atonement. The atonement itself was made in secret, while the high-priest alone was in t.he sanctuary, and yet, as all in a manner depended on its success, it was of the utmost importance that there should be a visible transaction, like that of the dismissal of the scape-goat, embodying in a sensible form the results of the service. Nor is it of any moment what became of the goat after being conducted into the wilderness. It was enough that he was led into the region of drought and desolation, where, as a matter of course, he should never more be seen or heard of. With such a destination, he was obviously as much a doomed victim as the one whose life-blood had already been shed and brought within the veil; he went where "all death lives and all life dies;" and so exhibited a most striking image of the everlasting oblivion into which the sins of God's people are thrown, when once they are covered with the blood of an acceptable atonement. \par \tab The remaining parts of the service were as follows: The high priest put off the plain linen garments in which, as alone appropriate for such a ser/vice, the whole of it had been performed, and laid them up in the sanctuary till the next day of atonement should come round. Then having washed himself with water-which he had to do at the beginning and end of every religious service-and having put on his usual garments, he came forth and offered a burnt-offering for himself, and another for the people-by the blood of which, atonement was again made for sin (implying that sin mingled itself even in these holiest services), as by the action with the other parts there was expressed anew the dedication of their persons and services to the Lord. The fat of the sin-offering also-as in cases of sin-offering generally- the high-priest burnt upon the altar; while the bodies of the victims were-as in the case of sin-offerings generally for the congregation, or the high priest as its head,\cf2 \ul Lev_4:1-21\cf0\ulnone -carried without the camp into a clean place and burned there. This could not be in consequence of any defilement properly inhering in them-for t0hen it should \par \par Page 314 THE TYPOLOGY OF SCRIPTURE. \par \par not have been provided that the burning was to be done in a clean place, and, besides, after the atonement had been made and accepted with the blood, the blood itself became most holy, and as a necessary consequence, the flesh also must have been holy. Hence in ordinary cases of sin-offerings it was to be eaten only by holy persons, by the priests; and that the flesh in this case, and others of a like nature, was to be wholly burnt, and not eaten, arose from the priesthood themselves, and as representatives of the congregation being concerned in the sacrifice; so that it was fit the whole should be consumed by fire. Finally, the person employed in burning them, as also the person who had conducted the scapegoat into the wilderness, were on their return to the congregation to wash themselves-as being relatively impure; not in the strict and proper sense, for if they had really contracted guilt, an atonement would have had to be offe1red for them; and the relative impurity could only have arisen, from their having been engaged in handling what, though in itself not unclean, but rather the reverse, yet in its meaning and design carried a respect to the sins of the people.\fs16 1 \fs24\par \par \tab IV. It is the less necessary that we should enlarge on the correspondence between this most important service of the Old Testament dispensation, and the work of Christ under the New, since it is the part of the Mosaic ritual, which of all others has received the most explicit application from the pen of inspiration. It is to this that the author of the epistle to the Hebrews most especially and frequently refers when pointing to Christ for the great realities, which were darkly revealed under the ancient shadows. He tells us, that through the flesh of Christ, given unto death for the sins of the world, a new and living way has been provided into the Holiest, as through a veil, no longer concealing and excluding from the presence of God, bu2t opening to receive every penitent transgressor-of which, indeed, the literal rending of the veil at Christ's death (\cf2\ul Mat_27:51\cf0\ulnone ) was a matter-of-fact announcement;-that through the blood of Jesus we can enter not only \par \par \fs16\tab 1 The full explanation and establishment of what is necessarily stated with much brevity here, both regarding the burnt offerings, and the burning of the sin-offerings, and the washings of men employed, must be reserved till we come to the different kinds of sacrifice. \fs24\par \par Page 315 THE MOST -HOLY PLACE-THE DAY OF ATONEMENT. \par \par with safety, but even with boldness into the region of God's manifested presence-that this arises from Christ himself having gone with his own blood into the heavens, that is, presenting himself there as the perfected Redeemer of his people, who had borne for them the curse of sin, and for ever satisfied the justice of God concerning it;-and that the sacrifice, by which all this has been accomplished, bei3ng that of one infinitely precious, is attended with none of the imperfections belonging to the Old Testament service, but is adequate to meet the necessities of a guilty conscience, and to present the sinner, soul and body, with acceptance before God (Heb. ix. x.) This is the substance of the information given us respecting the things of Christ's kingdom, in so far as these were foreshadowed by the services of the day of atonement; in which, it will be observed, our attention is chiefly drawn to a correspondence in the two cases of essential relations and ideas. We find no countenance given to the merely outward and superficial resemblances, which have so often been arbitrarily, and sometimes even with palpable incorrectness, drawn by Christian writers; such as that in the high-priest's putting on and again laying aside the white linen garments, was typified Christ's assuming, and then, when his work on earth was finished, renouncing the likeness of\i sinful\i0 flesh; in the two goats, his twofold natu4re; in their being taken from the congregation, his being purchased with the public money; in the slain goat a dying, in the live goat a risen Saviour; or, in the former Christ, in the latter Barrabbas, or, as the older Cocceians more commonly have it, the Jewish people sent into the desert of the wide world, with God's curse on them. This last notion has been revived by Professor Bush in the Biblical Repository for July 1842, and in his notes on Leviticus, who gravely states, that the live goat made an atonement simply by being let go into the desert, and that the Jewish people made propitiation for their sins by being judicially subjected to the wrath of Heaven! In which case, of course, the region of the lost should be pre-emninently the place for propitiations; for there certainly in the fullest sense the wrath falls on men to the uttermost! \par \tab We inevitably run into such erroneous and puerile conceits, or move at least amid shifting uncertainties, so long as we isolate the \par \par Page 3516 THE TYPOLOGY OF SCRIPTURE. \par \par different parts of the outward transaction, and seek a distinct and separate meaning in each of them singly, apart from the grand idea and relations with which they are connected. But rising above this defective and arbitrary mode of interpretation, fixing our view on the real and essential elements in the respective cases, we then find all that is required to satisfy the just conditions of type and antitype, as well as much to confirm and establish the hearts of believers in the faith. For what do we not behold? On the one side, the high-priest, the head and representative of a visible community, all stricken with the sense of sin, going under the felt load of innumerable transgressions into the awful presence of Jehovah, as connected with the outward symbols of an earthly sanctuary; permitted to stand there in peace and safety, because entering with the incense of devout supplication and the blood of an acceptable sacrifice; and in token that all sin was forgive6n, and all defilement purged away, sending the mighty mass of atoned guilt into the waste howling wilderness, to remain for ever buried and forgotten. On the other side, corresponding to this, we behold Christ, the head and representative of a spiritual and invisible church, charging himself with all their iniquities, and, having poured out his soul unto death for them, thereafter ascending into the presence of the Father, as with his own life-blood shed in their behalf; so that they also, sprinkled with this blood, or spiritually interested in this work of atonement and intercession, can now personally draw near with boldness to the throne of grace, having their sins blotted out from the book of God's remembrance, and shall in due time be admitted to dwell amid the bright effulgence of his most excellent glory. Does faith stagger, while it contemplates so free an absolution, ventures on so near an approach, or cherishes so elevating a prospect? Or, having once apprehended, is it apt to lose the clearness of its view and the firmness of its grasp, from having to do with things which lie so much within the territory of the unseen and eternal? Let it throw itself back upon the plain and palpable transactions of the type, which on this account also are written for our learning and comfortable assurance. And if truly conscious of the burden of sin, and turning from it with unfeigned sorrow to that Lamb of God, who has been set forth as a propitiation to take away its guilt, then, with what \par \par Page 317 THE MOST HOLY PLACE-THE DAY OF ATONEMENT. \par \par satisfaction Israel of old beheld the high-priest, when the work of reconciliation was accomplished, send their iniquities away into a land of forgetfulness, and with what joy they then rejoiced, let us assure ourselves that the same also, and on higher grounds, may be ours, and that in those outward transactions of the shadow, we have presented to our view in vivid outline the great and blessed realities of the substance. \par \cf4\fs23\par } 8 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24 [ 318 ] \par \par \par \pard\ltrpar\sl100\slmult0\par \par \par \par \pard\ltrpar\sl100\slmult0\qc\fs28 SECTION SIXTH. \fs24\par \par THE HOLY PLACE-THE ALTAR OF INCENSE-THE TABLE OF \par SHEW-BREAD-THE CANDLESTICK. \par \pard\ltrpar\sl100\slmult0\par \tab As the Most Holy Place was peculiarly for God in the Tent of Meeting, so the Holy Place was peculiarly for the people, who occupied it by representation in the priesthood. Into this apartment the priests went every day to accomplish the service of God, having freedom at all times to go in and out. It might, therefore, be justly regarded as their proper habitation; and the furniture and services belonging to it would with equal propriety express their relation to God, as those of the Most Holy Place expressed the relation of God to them. We shall find this fully borne out by a consideration of the several particulars. The first of these is \par \par \pard\ltrpar9\sl100\slmult0\qc THE ALTAR OF INCENSE. \par \pard\ltrpar\sl100\slmult0\par \tab Its position appears to have been the nearest to the vial, which formed the entrance into the Most Holy Place, and indeed immediately in front of it. " Thou shalt put it before the veil, that is, by the ark of the testimony; before the mercy-seat, that is over the testimony, where I will meet with thee" (\cf2\ul Exo_30:6\cf1\ulnone ). The meaning of the direction obviously is, that this altar was to be placed directly before the veil, in close relationship to it, and in the middle of the apartment; and this for the reason, that being so placed, it might the more readily be viewed as standing in a kind of juxtaposition to the mercy-seat. Hence also in \cf2\ul Lev_16:18\cf1\ulnone , it is called " the altar that is before the Lord,"' being as near to his throne as the daily service to be performed on it admitted. In regard to its form and structure, it was to be a cubit square, and \par \par \pard\ltrpar\cf0 Page 319 THE H:OLY PLACE-THE ALTAR OF INCENSE. \par \par two cubits in height; made of mishitting-wood overlaid with gold, with jutting points or corners called horns, and a crown, or ornamented edge of gold. That it was an altar, determines it to have been for sacrifice of some sort, or offerings to God; but not offerings of blood, which had to do with sin and atonement. The only altar for these was without the tabernacle, where the worshiper must have been reconciled and purified, before he could obtain admission as a guest into the Lord's house. And when admitted there, as his intercourse with God must now be of a closer kind, being the intercourse of one who had already come into a friendly relation to God, so the kind of sacrifice presented on this altar we naturally expect to form a symbolical expression of the innermost desires and feelings of a devout spirit. On this account, also, it probably was, that of all the articles belonging to the Holy Place, the altar of incense alone was sprinkled with blood on the ;day of atonement; as being the highest in order of them all, and the one that held a peculiarly intimate relation to the mercy-seat; hence most fitly taken to represent them all. \par \tab The incense, for the presentation of which before the Lord this altar was erected, was a composition formed of four kinds of sweet spices, stacte, onycha, galbanum, and pure frankincense-of which the latter alone is known with certainty. The composition was made, we have every reason to think, with the view of yielding the most fragrant and refreshing odour. The people were expressly forbidden to use it on any ordinary occasion, and the priests restricted to it alone for burning on the altar-that there might be associated with it a feeling of the deepest sacredness. It possessed the threefold characteristic of " salted (not tempered together, as first in the LXX., and from that transferred into our version, \cf2\ul Exo_30:35\cf0\ulnone ; see Ainsworth there, and Bahr, i. p. 424), pure, holy;" that is, having in it a miew of many a somewhat arbitrary appearance. Yet there is a very natural connection between the two, which persons accustomed to the rites of a symbolical worship could have had no difficulty in apprehending. For what are the odors of plants and flowers, but the sweet breath, in a manner, which they exhale? The outgoing, the efflorescence of that fragrant life that is in them? And taking prayer in its largest sense, which we certainly ought to do here, as consisting in the exercise of all devout feeling and spiritual desire toward God-in the due celebration of his adorable perfections-in thanksgiving for the \par \par \fs16\tab 1 In the last of these passages the incense is said to have been offered " with the prayers of saints," whence some have inferred that the two were different, that the incense symbolized only Christ's intercession, and not the prayers of saints (See, for example, Symington on Atonement and Intercession of Christ, p. 364). But then in ch. v. 8, the incense is expressly called " the? prayers of saints." And it is the usual style of the Apocalypse to couple the symbol with the reality, as, besides the instance before us, the golden candlesticks and the churches, the white linen and the righteousness of the saints, &c. \par \fs24\par Page 321 THE HOLY PLACE-THE ALTAR OF INCENSE. \par \par rich and innumerable mercies received from his bountiful hand in humble supplications for his favour and blessing-if we understand prayer in this wide and comprehensive sense, how can it be more suitably regarded than as the breath of the divine life in the soul? What is it but the pouring out before God, and to God, of the best and holiest affections of the renewed heart? What but the soul's going forth to unite itself in appropriate actings with the great centre of Being, and to devote its own inmost being to him? Of such spiritual sacrifices, it is saying little, that the presentation of them at fitting times is a homage clue to God from his redeemed offspring. The permission to offer them is,@ on their part, a high and ennobling privilege, in the exercise of which they rise to sit in heavenly places with Christ, and occupy the lofty position of princes with God. Nor when done in sincerity and truth, can it ever fail, on God's part, to meet with the warmest reception and most favorable regard. In such breathings of childlike confidence and holy affection, he takes especial delight; and the fragrant odors arising from incense of the sweetest spices, could not be more grateful to the bodily sense, than are the pure and fervent aspirations of a devout spirit to the mind of a gracious God. \par \tab But it ought ever to be considered what kind of devotions it is that rise with such acceptance to the sanctuary above. That the altar of incense stood before the Lord, under his immediate eye, intimates that the adorations and prayers he regards, must be no formal service, in which the lip rather than the heart is employed; but a felt approach to the presence of the living God, and a real transaction bAetween the soul and Him. That this altar, from its very position, stood in a close relation to the mercy-seat or propitiatory, on the one hand, and by its character and the live coals that ever burned in its golden vials, stood in an equally close relation to the altar of burnt-offering, on the other, tells us, that all acceptable prayer must have its foundation in the manifested grace of a redeeming God, and draw its breath of life, in a manner, from that blessed work of propitiation, which he has himself provided for the sinful. And since it was ordained that a "perpetual incense before the Lord" should be ever ascending from the altar-since injunctions so strict were given for having the earthly \par \par \fs16 VOL. II. \tab\tab Y \fs24\par \par Page 322 THE TYPOLOGY OF SCRIPTURE. \par \par sanctuary made peculiarly and constantly to bear the character of a house of prayer, most culpably deaf must they be to the voice of instruction that issues from it if they do not hear enforced on all who belBong to the spiritual temple of an elect church, such a lesson as this-Pray without ceasing; the spirit of devotion is the very element of your being; your beginning and ending are alike here; all; from first to last, must be sanctified by prayer; and if this be neglected, neither can you fitly be named a house of God, nor have you any ground to expect the blessing of Heaven on your means of grace and opportunities of usefulness. \par \par \pard\ltrpar\qc THE TABLE OF SHEW-BREAD. \par \pard\ltrpar\par \tab THIS table was made of the same materials as the other articles in the tabernacle-of the same height as the ark of the covenant, but half a cubit narrower in breadth-and as the table was for a service of food, a provision-board, it had connected with it what, in our version, are called "dishes, spoons, covers, and bowls," the usual accompaniments of such a table among men. It is proper to notice, however, that these names scarcely suggest what is understood to have been the exact nature and design ofC the articles in question. What on such a table could be the use of spoons or covers, it is impossible to understand. The rendering, accordingly, of these parts of the description may with good reason be inferred to be erroneous, and in regard to the latter of them, most certainly was so. Of the four subsidiary articles mentioned (\cf2\ul Exo_25:29\cf0\ulnone ), the first (\cf3\lang1037\f1\rtlch\'f7\'f2\'f8\'e5\'e4\cf0\lang1023\f0\ltrch ) were probably a sort of platters for carrying the bread to and from the table, on which also it might stand there; the second (\cf3\lang1037\f1\rtlch\fs22\'eb\'c7\'cc\'f4\'c9\'cc\'fa\cf0\lang1023\f0\ltrch\fs24 )from \cf3\lang1037\f1\rtlch\'eb\'cc\'f3\cf0\lang1023\f0\ltrch the hollow of the hand), some sort of hollow cups, or vessels, possibly for the frankincense (the LXX. have expressly censers); the third and the fourth (\cf3\lang1037\f1\rtlch\'f7\'f9\'d2\'e5\'e4\cf0\lang1023\f0\ltrch ) and (\cf3\lang1037\f1\rtlch\fs22\'ee\'c0\'f0\'c7\'f7\'c4\'cc\'e9\'c9\'cc\'fa\cf0\lDang1023\f0\ltrch\fs24 ), with which the latter in \cf2\ul Exo_25:29\cf0\ulnone , and the former, in \cf2\ul Num_4:7\cf0\ulnone , have coupled with them the additional expression "to pour withal," (not "to cover withal," as in our version), were most likely the vessels appropriated for the wine, and are probably rendered with substantial correctness by the LXX. by words corresponding to "bowls and cups." That we cannot fix more definitely the form and use of these inferior utensils, is of little moment; as we can have no doubt, that they \par \par Page 323 THE HOLY PLACE-THE TABLE OF SHEW-BREAD. \par \par were simply such as were required for the provisions and services connected with the table itself. \par \tab Turning, therefore, to the provisions here mentioned, the main part, we find, consisted of twelve cakes, which, when placed on the table, were formed into two rows or piles. The twelve, the signature of the covenant-people, evidently bore respect to the twelve tribes of Israel, and implied, tEhat in the symbolical design of these cakes, the whole covenant-people were equally interested and called to take a part. These cakes, as a whole, were called the "shew-bread," literally " bread of faces or presence." The meaning of the expression may, without difficulty, be gathered from Ex. 25:30, where the Lord himself names it " shew-bread before me always;" it was to be continually in his presence, or exhibited before his face, and was hence appropriately designated " shewbread,' or " bread of presence." The table was never to be without it; and on the return of every Sabbath morning, the old materials were to be withdrawn, and a new supply furnished. Why precisely on the Sabbath, will be explained, when we come to speak of the \i Moadeem\i0 or stated feast-days. \par \tab It has been thought, that something more must have been intended by the peculiar designation " bread of presence," than we have now mentioned, since, if this were all, the altar of incense and the golden candlestick might, with eFqual propriety, have been called the altar and candlestick of presence which, however, they never are (Bahr). But a special reason can easily be discovered for the peculiar appropriation of this epithet to the bread, viz. to prevent the Israelites from supposing, what they might otherwise, perhaps, in their carnality, have done, that this bread was, like bread in general, simply for being eaten; to instruct them, on the contrary, that it was rather for being seen and looked on with complacency by the holy and ever-watchful eye of God. They would thus more easily rise from the natural to the spiritual use, from the symbol to the reality. The bread, no doubt, was eaten by the officiating priests each Sabbath; not on the table, however, but only after having been removed from it, and simply because, being most holy, it might not be turned to a profane use, but must be consumed by God's familiars in his own house. As connected with the table, its design was served by being exhibited and seen, for the well-pleGased satisfaction and favorable regard of a right \par \par Page 324 THE TYPOLOGY OF Scripture. \par \par eous God; so that it is not possible to conceive a fitter designation than the one given to it, of shew-bread, or bread of presence.\fs16 1\fs24 \tab\par \tab But in what character precisely was this bread laid upon the table? We are furnished with the answer in \cf2\ul Lev_24:8\cf0\ulnone , where it is described as "' an offering from the children of Israel by a perpetual covenant;" a portion, therefore, of their substance, and consecrated to the honour of God. It was, consequently, a kind of sacrifice; and, as the altar of God was in a sense his table, so this table of his in turn possessed somewhat of the nature of an altar;\fs16 2\fs24 the provision laid on it had the character of an offering. Hence, also, there was placed upon the top of each of the two rows a vessel with pure frankincense (\cf2\ul Lev_24:7\cf0\ulnone ), which was manifestly designed to connect the offering on the table Hwith the offering on the altar of incense, and to shew, that they not only possessed the same general character of offerings presented by the people to the Lord, but also that there existed a near internal relationship between the two: " Thou shalt put pure frankincense upon each row for the bread, for a memorial (a calling to remembrance, viz. of the covenant-people before the Lord), an offering of fire unto the Lord." Now, the offering of incense was simply, as we have seen, an embodied prayer; and the placing of a vessel of incense upon this bread was like sending it up to God on the wings of devotion. It implied, that the spiritual offering symbolized by the bread, was to be ever presented with supplication, and only when so presented could it meet with the favour and blessing of heaven. Thus hallowed and thus presented, the bread became a most sacred thing, and could only be eaten by the priests in the sanctuary: " for it is most holy (a holy of holies) unto him, of the offerings of the Lord, made byI fire by a perpetual statute." \par \tab It is also to be borne in mind, with the view of helping us to \par \par \tab\fs16 1 We have no intention of entering into any express refutation of Bahr's view who understands by the shew-bread, that (spiritual) bread by which one comes to see the face of God, the proper food and nourishment of a divine life-as we conceive it to be entirely arbitrary, and utterly at variance with what is said of it, as an offering, and an offering from the people to God. Bush, however, follows closely in the footsteps of Bahr, and might, we think, in this as in some other cases, have given his master a little more specific acknowledgment of his obligations to him. As for Baumgarten's opinion, we scarcely know what he precisely means. \par \tab 2 Sicut enim anra mensa Dei, ita i ensa Dei ara qlucdaml erat, arsque plane viceen prxstabat.-Outram, De Sac. L. I. c. 8, & 7. \fs24\par \par Page 325 THE HOLY PLACE-THE TABLE OF SHEW-BREAD. \par \par understand the symbolical imporJt of the shew-bread, that there was not only frankincense set upon each row, but also a vessel or possibly two vessels of wine placed beside them. This is not, indeed, stated in so many words, but is clearly implied in the mention made of bowls or vessels for " pouring out withal," or making libation with them to God. Wine is well known to have been the kind of drink constantly used for the purpose; and the simple mention of such vessels, for such a purpose, must have been perfectly sufficient to indicate to the priesthood what was meant by this part of the provisions. Still, from the table deriving its name from the bread placed on it, and from the bread alone being expressly noticed, we are certainly entitled to regard it as by much the more important of the two, the main part of tile provisions, and the wine only as a kind of accessory, or fitting accompaniment. But these two, bread or corn and wine, were always regarded in the ancient world as the primary and leading articles of bodily nourishment, anKd were most commonly put as the representatives of the whole means of life (\cf2\ul Gen_27:28\cf0\ulnone , 37; \cf2\ul Jdg_19:19\cf0\ulnone ; \cf2\ul Psa_4:7\cf0\ulnone ; \cf2\ul Hag_2:12\cf0\ulnone ; \cf2\ul Luk_7:33\cf0\ulnone ; 22:19, 20, &c.) And from the two being placed together on this table, with precisely such a prominence to the bread as properly belongs to it in the field of nature, it is impossible to doubt, that something must have been symbolized here, which bore a respect to the divine life, similar to what these did in the natural. \par \tab But the things presented here, we have already stated, possessed the character of an offering to the Lord: if spiritual food was symbolized, it must have been so in respect to him; and how, it will naturally be asked, could his people present any thing to him that might with propriety be regarded as ministering nourishment or support to the all-sufficient God? Not certainly as if he needed anything from their hands, or could derive actual refreshment Lfrom whatever they might be capable of yielding in his service. But we must remember the relation in which Israel stood to God, and he again to Israel their relation first in respect to what was. visible and outward, and then we shall have no difficulty in perceiving, how fitly what was here presented in that lower region, shadowed forth what was due in respect to things spiritual and divine. The children of the covenant were sojourners with God, in that land which was peculiarly his, and on which his blessing, if; \par \par Page 326 THE TYPOLOGY OF SCRIPTURE. \par \par they only remained faithful to the covenant, was perpetually to rest. On their part, they were to obtain bread and wine in abundance for the comfortable support of their bodily natures, as the fruit of their labors in the cultivated fields and luxuriant vineyards of Canaan. And even in this point of view, they owed a return of tribute-money to God, as the absolute Lord and sovereign of the land, in token of their holding all in fief oMf him, and deriving their increase from the riches of his bounty. This they were called to render in their tithes and first-fruits, and similar offerings. But as the table of shew-bread was part of the furniture of God's house, where all bore a religious and moral character, it is with the spiritual alone we have here to do, and with the outward and _natural only as the symbol of that. The children of the covenant had most of all a spiritual relation to fill, as the occupiers of God's territory and the guests of his house; they had a spiritual work to do for the interests of God's kingdom, and in the doing of which they had also from his hand the promise of fruitfulness and blessing. How was such a result to appear? What here corresponds to the bread and wine obtained in the province of nature? What but an increase of righteousness, for which the spiritual mind ever hungers and thirsts, and which, the more it grows in the divine life, the more must it desire to have realized. But as the divine life existsN in its perfection with God, he must also supremely desire the same; he must seek for a becoming return of righteousness from his people, as if it were refreshment to his nature; and with such a spiritual increase, they must never leave his house unfurnished. Had they been the subjects of an earthly king, it would have been their part to keep his table replenished with provisions of another kind, suited to the wants of a present life. But since God is a Spirit, infinitely exalted above the pressure of outward necessities, and seeking what is good only from his love to the interests of righteousness, it is their fruitful obedience to his commandments, their abounding in whatsoever things are just, honest, pure, lovely, and of good report, on which, as the very end of all the privileges he had conferred, his soul ever was, as it still is, supremely set. These are the provisions which, as laborers in his kingdom, they must be ever serving on his table; and on these his eye ever rests with holy satisfaction, Owhen sent up with the incense of true devotion from the humble and pious worshiper. \par \par Page 327 THE HOLY PLACE-THE TABLE OF SHEW-BREAD. \par \par Hence in \cf2\ul Psa_50:13-14\cf0\ulnone , he repudiates the idea of his requiring such gross materials of refreshment as the blood and flesh of slain victims, while he earnestly desires, 5:14, 23, the spiritual gifts of a pure and holy life. Sacrifices of any kind were acceptable only in so far as they expressed the feelings of a righteous soul. \par \tab If the whole community of Israel had entered aright into the mind of God, they would, in the ordinance of the shew-bread, have seen this to be their calling, and labored with holy diligence to fulfill it. It was in reality done only by the spiritual portion of the seed, who too frequently formed but a small portion of the whole. To such, however, Cornelius is plainly represented as belonging, even though he had not yet been admitted to an outward standing in the community of the faithful, when, inP the language of this ordinance, it is said of him, that " his alms-deeds and his prayers came up for a memorial before God"-for a memorial, or bringing to remembrance of the worshiper for his good, the very description given of the object of the shew-bread and its attendant incense. For God never calls his people to serve him for nought. He seeks from them the fruits of righteousness, only that he may send them in return larger recompenses of blessing. And every act of grace, or deed of righteousness that proceeds from their hands, does for them in the upper sanctuary the part of a remembrancer, putting their Heavenly Father, as it were, in mind of his promises of love and kindness. What encouragement to be faithful! How does God strew the path of obedience with allurements to the practice of every good and pious work! And in proportion to his anxiety in securing these happy results of righteousness and blessing, so must be his disappointment and indignation, when scenes of an opposite kind present themsQelves to his view. Of this a striking representation was given by the symbolical action of our Lord, in blasting the fig-tree, on which he went to seek fruit, but found none (\cf2\ul Mat_21:19\cf0\ulnone ), and in the parables of the barren fig-tree in the vineyard, and of the wicked husbandman to whom a certain householder let out his vineyard (\cf2\ul Luk_13:6-9\cf0\ulnone ; \cf2\ul Mat_21:33-43\cf0\ulnone ; comp. also \cf2\ul Isa_5:1-7\cf0\ulnone ). \par \tab It is scarcely necessary to add, that the lesson taught in the ordinance of the shew-bread speaks with a still louder voice to the Christian, than it could possibly do to the Jewish church; as the gifts of grace conferred now are much larger than formerly, and \par \par Page 328 THE TYPOLOGY OF SCRIPTURE. \par \par the revenue of glory which God justly expects to accrue from them, should also be proportionally increased. We accordingly find in New Testament Scripture the strongest calls addressed to believers, urging them to fruitfulness in Rall well doing; and every doctrine, as well as every privilege of grace, is plied to the purpose of inciting them to run the way of God's commandments. So much is this the characteristic of the Gospel, that its highest demands on the obedience of men come always in connection with its fullest exhibitions of grace to their souls; and nothing can be more certain, than that, according as they become subject to its influence, they are effectually taught to " deny themselves to all ungodliness and worldly lusts, and to live soberly, righteously, and godly in the world." \fs16 1\fs24 \par \par \pard\ltrpar\qc THE GOLDEN CANDLESTICK. \par \pard\ltrpar\par \tab This is the only remaining article of sacred furniture in the Holy Place of the Tabernacle. Its position was to be on the south side, opposite the table of shew-bread, the altar of incense being in the middle, and somewhat nearer to the veil of separation. It was not so properly a candlestick, as a stand or support for lamps. It was ordered to be madeS with one erect stem in the centre, and on each side three branches rising out of the main stem in regular gradation, and each having at the top a place fitted for holding a lamp, on the same level and of the same construction with the one in the centre. The material was of solid gold, and of a talent in weight; so that it must have been one of the costliest articles in the tabernacle. \par \tab In the description given of the candlestick, nothing is said of its height, or of the proportions of its several parts. Both in the stem, however, and in the branches, there was to be a threefold ornament wrought into the structure, called "bowls, knobs, and flowers." The bowls or cups appear to have been fashioned so as to present some resemblance to the almond-tree (\cf2\ul Exo_25:33\cf0\ulnone ), as, in the passage referred to, they are called " almond-shaped cups." \par \par \tab\fs16 1 The provisions of the table of shew-bread were evidently of the same nature, and possessed the same moral import with the Tmeat and drink offerings; and some additional remarks will naturally fall to be made when we treat of these, which may be regarded as supplementary to what has been written here. \fs24\par \par Page 329 THE HOLY PLACE-THE GOLDEN CANDLESTICK. \par \par The knops or globes are supposed by some, in particular by Bahr, to have been pomegranates; but the word used in the original is not that elsewhere employed for pomegranates, and there is no valid ground for holding such to be the meaning of the term here. That they were some sort of rounded figures is all we can certainly know of them. And from the relative position of the three, according to which the flowers come last, it seems out of place to find in the candlestick a representation of a fruit-bearing tree; with a trunk, and on each side three flowering and fruitful branches. We should at least proceed on fanciful ground, did we make anything depend for the interpretation of the symbol on this notion; and for aught we can see to the contrary, the fiUgures in question may have been designed simply as graceful and appropriate ornaments. Its being of solid gold, denoted the excellency of that which it symbolized; and the light it diffused being sevenfold (seven being the signature of the holy covenant, hence of sanctification, holiness) denoted that all was of an essentially pure and sacred character. \par \tab In the lamps on this candlestick Aaron was ordered to burn pure olive oil; but only, it would seem, during the night. For in \cf2\ul Exo_27:21\cf0\ulnone , he is commanded to cause the lamps to burn " from evening to morning before the Lord;" and in ch. 30:7, 8, his "dressing the lamps in the morning," is set in opposition to his "lighting them in the evening." The same order is again repeated in \cf2\ul Lev_24:3\cf0\ulnone . And in accordance with this, we read in \cf2\ul 1Sa_3:3\cf0\ulnone , of the Lord's appearing to Samuel " before the lamp of God went out in the temple of the Lord" which call only mean early in the morning, before sunrise. VJosephus, indeed, mentions, that the custom was to keep the lamps burning night and day; but this only shews, that the arrangement in the second temple varied from the original constitution. The candlestick appears to have been designed in its immediate use to form a substitute for the natural light of the sun; and it must hence have been intended that the outer veil should be drawn up at break of day, as in ordinary tents, so far as to give light sufficient for any ministrations that might require to be performed in the sanctuary. \par \tab This symbol has received such repeated illustration in other parts of Scripture, that there is scarcely any room for difference of opinion as to its fundamental import and main idea. In the \par \par Page 330 THE TYPOLOGY OF SCRIPTURE. \par \par first chapter of Revelation, the image occurs in its original form "the seven golden lamps" (not candlesticks, as in our version, but the seven lamps on the one candlestick), which are explained to mean "the seven churchWes." These churches, however, not as of themselves, but as replenished by the Spirit of God, and full of holy light and energy; and hence in the 4th chapter of the same book we again meet with seven lamps of fire before the throne of God, which are said to be "the seven spirits of God" either the One Spirit of God in his varieties of holy and spiritual working, or seven presiding spirits of light fitted by that Spirit for the ministrations referred to in the heavenly vision. Throughout Scripture-as we have already seen in ch. iii. of this part-oil is uniformly taken for a symbol of the Holy Spirit. It is so, not less with respect to its light-giving property, as to its qualities for anointing and refreshment; and hence the prophet Zechariah, ch. vi. represents the exercise of the Spirit's gracious and victorious energy in behalf of the church, under the image of two olive trees pouring oil into the golden candlestick-the church being manifestly imaged in the candlestick, and the Spirit's assisting grace iXn the perpetual current of oil with which it was supplied. Clearly, therefore, what we see in the candlestick of the tabernacle is the church's relation to God as the possessor and reflector of the holy light that is in him, which she is privileged to receive, and bound to give forth so constantly, that where she is there must be no darkness, though all around may be enveloped in the shades of night. She must ever appear to be dwelling in a region of light, and act under God as the bountiful dispenser of it to others. \par \tab But what exactly is meant by darkness and light in this relation? Darkness, in a moral sense, is the element of error, of corruption and sin; the rulers of darkness are the heads and instigators of all malice and wickedness; and the works of darkness are the manifold fruits of unrighteous principle. Light, on the other hand, is the element of moral rectitude, of sound knowledge or truth in the understanding, and holiness in the heart and conduct. The children of light are those whYo, through the influence of the Spirit of truth, have been brought to love and practice the principles of righteousness; and the deeds of light are such as may stand the examination and receive the approval of God. \par \par Page 331 THE HOLY PLACE-THE GOLDEN CANDLESTICK. \par \par When of God himself it is said, that " he is light, and in him is no darkness at all," it implies, not only that he is possessed of all spiritual discernment so as to be able to distinguish with unerring precision between the evil and the good, but also that this good itself, in all its principles of truth, and forms of manifestation, alone bears sway in his character and government. And so, when the Apostle writes to believers (\cf2\ul Eph_5:8\cf0\ulnone ), "Ye are light in the Lord, walk as children of the light," he immediately adds, with the view at once of explaining and of enforcing the statement, " for the fruit of the Spirit (or of light, as it is now generally read) is in all goodness, and righteousness, and truthZ;" these are the signs and manifestations of spiritual light, and only in so far as your life is distinguished by these, do you prove and verify your title to the name of children of light. \par \tab The ordinance, therefore, of the golden candlestick, with its sevenfold light, told the church of that age, tells the church, indeed, of every age, that she must bear the image of God, by walking in the light of his truth, and shining forth in the garments of righteousness for the instruction and edification of others. Our Lord virtually gives a voice to the ordinance, when he says to his disciples: " Ye are the light of the world; let your light so shine before men, that they seeing your good works may glorify your Father in heaven." Or it may be heard in the stirring address of Isaiah, pointing to Christian times: "Arise, shine, for thy light is come, and the glory of the Lord has arisen upon thee. " As much as to say, Now, since the true light has come, since He has come who is himself the life and the li[ght of men, it is day with thee; therefore, not a time to slumber and take thy rest, but to be up and doing in thy Master's service. Self-pleasing inaction, or unhallowed enjoyment, is no privilege in God's kingdom. He has brought to thy hand the richest talents of grace, not that they may be wrapt up in a napkin, but faithfully laid out for the glory of him who conferred them. Arise, therefore, and shine; reflect the light which has shone from heaven upon thy soul; give forth true and living manifestations of that glory, which the Spirit of glory has poured around thy spiritual condition: And as that light is all holy light, and that glory peculiarly consists in the revelation of God's pure and blessed character in the face of Jesus Christ, this high calling is fulfilled only in so far as the life and \par \par Page 332 THE TYPOLOGY OF SCRIPTURE. \par \par the power of godliness manifest themselves in thy walk and conduct. \par \par \pard\ltrpar\qc ___________\par \pard\ltrpar\par \tab In the pr\eceding discussions regarding the Holy Place, we have avoided referring to the interpretations of the older typologists, or the views of commentators. It would have taken us too long to expose every error, and it seemed better to notice none till we had unfolded what we conceive to be the correct view of the several parts. And this, we trust, has appeared so natural, and is so fully borne out by the language of Scripture, that the contrary opinions may be allowed to remain unnoticed. Indeed, nothing more is needed than to look at them, to see how uncertain and unsatisfactory they commonly are, even to those who propound them. Bahr, indeed, speaks dogmatically enough, although his fundamental error regarding the general design of the tabernacle, formerly referred to, carried him here also for the most part in the wrong direction. But take, for example, what Scott says in his commentary regarding the shew-bread, which may be paralleled by many similar explanations: "They (the cakes) might typify Christ, as ]the bread of life and the continual food of the souls of his people, having offered himself unto God for them; or they may denote the services of believers, presented before God through him and accepted for his sake; or, the whole may mean the communion betwixt our reconciled Father and his adopted children in Christ Jesus, who, as it were, feast at the same table," &c. What can any one make of this diversity of meaning? When the mind is treated to so many and such different notions under one symbol, it necessarily takes in none distinctly; they become merely so many perhaps; and instead of multiplying the benefit and instruction of the ordinance, we only deprive it of any certain sound whatever. The ground of most of the erroneous interpretations on the furniture and services of the Holy Place, lay in understanding all directly and peculiarly of Christ. And this, again, arose from not perceiving that the Tabernacle was intended to symbolize what concerned the people as dwelling with God, not less than what concerned God's dwelling with them. It is not to be forgotten, however, that viewing him as the Head, the Pattern, \par \par Page 333 THE HOLY PLACE-THE GOLDEN CANDLESTICK. \par \par and Forerunner of his people, everything that was here shadowed forth concerning them, is true in a higher and pre-eminent sense of him. His prayers, his work of righteousness, and his exhibition of the light of divine truth and holiness, take precedence of all that in a like kind ever has been, or ever may be, presented by the members of his body. But as Christ's whole undertaking is something so generic, and chiefly to be viewed as the means of salvation and access to Heaven, provided by God for his people,-as under this view it was already symbolized in the furniture and services of the Most Holy Place, it is better and more agreeable to the design of the tabernacle, to consider the things belonging to the Holy Place as directly referring only to the works and services of Christ's people. \par \cf4\fs23\par } {?OPart 3.7 - Section VII. b{\rtf1\fbidis\ansi\ansicpg932\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fprq2\fcharset177 TITUS Cy(?!Part 3.7 - Section VII. a{\rtf1\fbidis\ansi\ansicpg932\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}_r7=Part 3.6 - Section VI{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fprq2\fcharset177 TITUS Cyberbit Basic;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue255;\red0\green0\blue0;} {\*\generator Riched207`{\f1\fnil\fprq2\fcharset177 TITUS Cyberbit Basic;}{\f2\fnil\fcharset0 @Arial Unicode MS;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue255;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24 [334] \par \par \par \par \par \par SECTION SEVENTH. \par \par THE OFFERINGS AND SERVICES CONNECTED WITH THE BRAZEN ALTAR IN THE \par COURT OF THE TABERNACLE SIN-OFFERINGS-TRESPASS-OFFERINGS-\par BURNT-OFFERINGS-PEACE OR THANIK-OFFEPRINGS MEAT-OFFERINGS. \par \pard\ltrpar\sl100\slmult0\par \tab WE found it necessary, before entering on the consideration of the particular apartments and furniture of the tabernacle, to examine the relation in which the whole stood to the altar of burnt offering in the court, and this we found it impossible properly to explain, without investigating the fundamental idea of sacrifice, as expressed in the more important acts and operations connected with it. What was said there, muast here be presupposed and kept in recollection. It was common to all sacrifices of blood that there was in them, on the part of the offerer, a remembrance of sin, and, on the part of God, a provision made for his reconciliation and pardon. The death of the animal represented the desert due to him for sin, the wages of which is death. God's appointing the life-blood of his own guiltless creature to be shed for such a purpose, and afterwards sprinkled on his altar, denoted that he accepted this symbolically as an atonement or substitution for the life of the guilty offerer, and typically implied that he would in due time provide and accept a real atonement or substitution in Christ. In so far as the ancient believer might present the blood of his sacrifice according to the manner prescribed, and in so far -as the believer now appropriates by faith the atoning blood of Christ, in each case alike the blessed result is-he is justified from sin, and has peace with God. \par \tab But it is evident on a moment'bs consideration, that while the things now mentioned form what must have been the fundamental and most essential part of every sacrifice, various other things, of \par \par \pard\ltrpar\cf0 Page 335 DIFFERENT KINDS OF SACRIFICE. \par \par a collateral and supplementary kind, were necessarily required to bring out the whole truth connected with the sinner's reconciliation and restored fellowship with God, as also to give suitable expression to the diversified feelings and affections, which it became him at different times to embody in his acts of worship. If anything like a complete representation was to be given by means of sacrifice of the sinner's relation to God, there must, at least, have been something in the appointed rites to indicate the different degrees of guilt, the sense entertained by the sinner, not only of his own sinfulness, but also of his obligations to the mercy of God for restored peace, his several states of comparative distance from God and nearness to him, and the manifold conscequences, both in respect to his condition and his character, growing out of his acceptable approach to God. This could no otherwise be done than by the institution of different kinds of sacrifice, suited to the ever varying, circumstances of the worshiper; or by the different kinds of victims employed in the same sacrifice, the particular actions with their blood, the use made of their several parts, or the supplementary services with which the offering of them was accompanied. In these respects, opportunity was afforded for the symbolical expression of a very considerable variety of states and feelings. And it was, more particularly by its minute prescriptions and diversified arrangements for this purpose, that the Mosaic ritual formed so decided an improvement on the sacrificial worship of the ancient world. Before the time of Moses, this species of worship was comparatively vague and indefinite in its character. There appear to have been at most but two distinct forms of sacrifice, and these probably dbut slightly varied-the burnt-offering and the peace-offering. That such distinctions did exist, as to constitute two kinds of sacrifice under these respective appellations, seems unquestionable, from mention being made of both at the ratification of the covenant (\cf2\ul Exo_24:5\cf0\ulnone ), prior to the introduction of the peculiar distinctions of the Mosaic ritual; and also from the indications that exist in earlier times of a feast in connection with certain sacrifices, while it was always the characteristic of the burnt-offering, that the whole was consumed by fire. But the line of demarcation between the two was probably restricted to the participation or non-participation on the part of the offerers of a portion of the sacrifice, leaving whatever else might require to be \par \par Page 336 THE TYPOLOGY OF SCRIPTURE. \par \par signified respecting the state or feeling of the worshiper, to be either expressed in words, or to exist only in the silent consciousness of his own mind. \par \tab Ite is apparently on account of this greater antiquity and more general character of the burnt and peace-offerings, that they take precedence in the prescriptions given in Leviticus concerning the sacrifices. The priority in point of order, after the Mosaic ritual was introduced, belonged, however, not to them, but to the sin offerings; and accordingly on those occasions, when a series of offerings was presented, the sin-offerings invariably came first (Ex. xxix; Lev. v., viii., ix., xvi., &c.) The change introduced by the giving of the law was the cause of this. The law necessarily brought with it the knowledge of sin. It did not, indeed, originate such knowledge; but it imparted much clearer views, and produced a far deeper consciousness of sin, than generally existed before its promulgation. And as consciousness of sin is the foundation and starting-point of all sacrifice, that kind of sacrifice in which the ideas of sin and atonement were brought most prominently out, was fitly regarded as holding the fifrst place in the sacrificial system. It was the kind of offering suitable for those who had either not attained to a covenant-standing, or had by transgression fallen from it. It has, therefore, properly to do with the beginning of all true religion, and may most fitly be taken first. \par \par \pard\ltrpar\qc THE SIN-OFFERING. \par \pard\ltrpar\par \tab This species of sacrifice has so peculiarly to do with sin, that its very name is identified with it (\cf3\lang1037\f1\rtlch\'e7\'e8\'cc\'e0\'fa\cf0\lang1023\f0\ltrch ); in Hebrew, the common term for sin, is also the term for sin-offering. This clearly indicates, that it has specially to do with sin, and aims at atonement in the most express and definite sense. This, we have already seen, was peculiarly the case with the sin-offerings presented on the day of atonement for the priesthood and the people. And in respect to ordinary occasions, they primarily differed from the other sacrifices, by their being connected with some special acts of sin (Lev. giv.-v. 13). \fs16 1\fs24 But in the description given of these occasions, there are \par \par \tab\fs16 1 The whole of this portion treats of the sin-offerings, and only at 5:14, does the law of the trespass-offering begin. The division of the chapters here is particularly unhappy. \fs24\par \par Page 337 DIFFERENT KINDS OF SACRIFICE-THE SIN-OFFERING. \par \par two peculiarities, from which the opponents of a vicarious atonement have often sought to invalidate that vital doctrine. The first peculiarity has respect to the prominence given to merely bodily and external defilements: such as touching the carcase of an unclean person, or beast. But that these are far from being alone, or even chiefly intended-that the notice taken of them rather forms a supplementary direction, lest the people should think such comparatively small offenses were not included, must be evident to every one who reads attentively the whole section, and compares the portion 5:1-13, where alone such sins are specified, with thhe preceding chapter, where there is no specification of particular sins, and where the only description given, repeated each time in regard to the priest, the congregation, the ruler, and the private individual, is of sins committed " against any of the commandments of God." In an economy, which had the Decalogue for the root and basis of all its legislation, it is impossible but that, under such a description, transgressions of a religious-moral nature must have been, not only included, but even mainly and primarily intended. And even in regard to the ceremonial institutions, when their symbolical character is correctly understood and taken into account, nothing remains simply ceremonial; there is a moral element embodied in it, and for the sake of that alone was it appointed. \par \tab The other peculiarity has respect to the manner in which the sins have been committed, described as " through ignorance," (\cf3\lang1037\f1\rtlch\'e1\'f9\'d1\'e2\'e2\'e4\cf0\lang1023\f0\ltrch , \i bishgagah\i0 ), unawaries, or unwittingly. This has been thought by some to imply, that the sins referred to could scarcely be transgressions in the strictly moral, but only in a kind of accidental or ceremonial sense, and that sin-offerings being appointed only for such, it argues nothing as to the mind of God regarding transgressions of a properly moral nature. But this view proceeds on an entire misapprehension of the proper force of the original expression. It does include sins, indeed, committed in the ordinary sense through ignorance, while the transgressor, as it is said, " wist \par \fs16\par That the word trespass is sometimes used in the first part of the fifth chapter, arises from these two kinds of offering having much in common, and in particular from the circumstance that every sin for which a sin-offering was to be presented, might be called a trespass, in the sense meant by the original. But of this afterwards, under the trespass offering. \par \par VOL. II.\tab\tab Z \fs24\par \par Page 338 THE TYPOLOGYj OF SCRIPTURE \par \par not" that he was transgressing. But even in such cases, the ignorance for the most part must itself have been culpable a-rising from that want of care and watchfulness which those were strictly bound to exercise, who had God's law revealed to them, that they might avoid all occasions of offense. Hence even the fearful sin of the Jews in crucifying our Lord, is said to have been "done ignorantly" (\cf2\ul Act_3:17\cf0\ulnone ); and the lusts of a corrupt and depraved nature generally are called in \cf2\ul 1Pe_1:14\cf0\ulnone , " the lusts in ignorance." The expression, therefore, as Archbishop Magee justly infers,\fs16 1\fs24 " besides sins of ignorance, includes likewise all such as were the consequence of human frailty and inconsideration, whether committed knowingly and willfully or otherwise. It stands opposed to sins committed with a high hand' (\cf2\ul Num_15:22-31\cf0\ulnone ), that is, deliberately and presumptuously, for which no atonement was admitted. So that the effickacy of the atonement was extended to all sins, which flowed from the infirmities and passions of human nature; and was withheld only from those which sprang from a deliberate and audacious defiance of the divine authority. This view is also abundantly confirmed by the examples given of the particular sins which called for the atonement, and among which fraud, lying, rash swearing or perjury, licentiousness, are to be found." It was expressly on account of such sins being excluded from1 the province of forgiveness and atonement, that the house of Eli was appointed to excision (\cf2\ul 1Sa_3:14\cf0\ulnone ). \par \tab But still, perhaps, it may be thought, that even when the limits are thus extended within which provision was made for the atonement and pardon of sin, the provision was greatly deficient, and gave but a feeble exhibition of the mercy and goodness of God since all, who had gone in the course of transgression beyond the limits in question, had the fearful doom pronounced against them, " they slhall be cut off from their people." But it must be remembered) the whole had respect to a people in covenant with God; the mercies he provided for them in his institutions of grace, were covenanted mercies, such as by the handwriting of God they had a right and privilege to claim. And if the boon had been extended beyond the limits specified if the deliberate and audacious offender had been included in the provision for pardon, what a \par \par \fs16 1 On Atonement, 37th Note, where this point is very ably and satisfactorily argued see also Hengstenberg on \cf2\ul Psa_19:13\cf0\ulnone , and Outram, de Sac, L. i. 13, & 4. \fs24\par \par Page 339 DIFFERENT KINDS OF SACRIFICE-THE SIN-OFFERING. \par \par license would inevitably have been given to transgression? How would the sinner have encouraged and hardened himself in his ways of iniquity, if he could have reckoned on the forgiveness of God, on presenting what he could so easily procure, a kid of the goats for a sin-offering? Indeed, the grand aim mand scope of the whole dispensation,' be ye holy, for I am holy," would speedily have gone into oblivion, unless the covenant had excluded presumptuous sins from the benefit of its provisions of mercy. It is certainly possible, that persons, who had been guilty of such sins, might sometimes actually obtain mercy, and be brought to repentance and peace. But in so far as this might be the experience of any, their case lay without the circle of God's ordinary dealings; the mercy extended to them was not covenanted, but peculiar, extraordinary in its nature, and we may reasonably infer singularly rare also in its exercise; for their state of mind was that which God usually abandons to its own lusts, the state of him, of whom it is written: "He that hardeneth his neck, shall suddenly be destroyed, and that without remedy." \tab The principle, on which this part of the divine procedure was based, was by no means peculiar to Judaism, but reappears in Christianity, and, indeed, in a still more severe and awful fonrm: "He that despised Moses' law died without mercy, of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?" " There is a sin unto death, I do not say, that ye shall pray for it" the sin, namely, of a willful, obstinate, heaven-daring opposition to the ways of God, and the demands of righteousness, and which, under a dispensation of grace, can usually belong only to such as have grieved the Spirit of God, till he has finally left them:-A sin, therefore, which lies beyond the province of mercy and forgiveness. There are miracles of grace, which God may possibly work even upon such, without giving any account of his matters; but we may rest assured, they are as rare in their occurrence, as they are singular in their character, and it were the height of presumption to expect them. \par \tab That there was to be, ion this respect, no essential difference in principle between the Old and the New Testament dispensations, \par \par Page 340 THE TYPOLOGY OF SCRIPTURE. \par \par was rendered manifest at the commencement of the latter, by the judgment inflicted on Ananias and Sapphira for their deliberate sin regarding the purchase-money of their possession. This may fairly be considered to parallel the case of the presumptuous Sabbath-breaker, at the commencement of the former dispensation (Numb. xv.), viewed as an expression of the mind of God respecting the desert of transgression. But with the change of dispensation, a corresponding change was introduced as to the part which the church was to take in dealing with such cases. In Old Testament times, when all was ordered with the view of presenting an outward and symbolical representation of a perfect state the land, the Lord's inheritance, and all its inhabitants his redeemed, covenant-people-the presumptuous offender could not be suffered to live; and if he did npot himself make his escape from the sacred territory, the congregation must with their own hand make good his excision from their number by the punishment of death, But that punishment, under such a dispensation, was the image of eternal death, which is the full and proper recompense of the presumptuous and impenitent transgressor. And the New Testament church having this future judgment clearly disclosed to it, as ready to be executed by God himself upon such, she is justly withheld from the execution of that outward image of the doom; in so far as it may still at times fitly come into execution, the bolt of Omnipotence itself must give the stroke. But the church has no longer to wield the carnal sword. Her part is simply to bring sinners into the fold of Christ, and for those who may sin willfully after having come there and received the knowledge of the truth, she has simply to cast them out from her pale-thus delivering them over, as irrecoverable by the ordinary means of grace, to the region where Saqtan, not the Spirit of God works, that they may there wait the execution of God's final judgment unless, by some miracle of grace, he should still awaken them to repentance (\cf2\ul Heb_10:26\cf0\ulnone ; \cf2\ul 1Co_5:2-6\cf0\ulnone , 13; \cf2\ul 1Ti_1:20\cf0\ulnone .) Such, in a few words, is the divine method and order, under both dispensations respectively. But the imperfections connected with their human administration, have in each case alike prevented it from being properly realized. In former times, there would often be a difficulty, even where there was a willingness, to determine exactly whether a transgression was really of the kind for which \par \par Page 34 1DIFFERENT KINDS OF SACRIFICE-THE SIN-OFFERING. \par \par no atonement was provided; and the spirit of unfaithfulness, which so generally characterized the more influential members of the covenant, would naturally manifest itself in an aversion to execute the sentence written, even when it was obviously due. Hence, in the history, wer find so many traces of those being suffered to live, and even to hold a leading place in the counsels of the nation, who, by the terms of the law, should have been cut off from the people of the Lord. And in the church of the New Testament, how extensively a similar spirit of defection and unfaithfulness has prevailed in respect to her correlative department of duty, is unhappily a matter of too flagrant notoriety. \par \tab If the view, however, now given were properly weighed, there would be no difficulty in perceiving the mistaken and groundless nature of the contrast so often drawn between Judaism and Christianity, as if the one were all severity, and the other all mercy,-as if a spirit of judgment belonged to the one, to which there is nothing corresponding in the other. Judaism could not in that case have formed a fitting preparation for Christianity. And then, what can be made of such declarations in New Testament Scripture itself, as throw the balance entirely on the other side: " More tolerables for Tyre and Sidon"-" if every transgression of disobedience received a just recompense of reward, how shall we escape?" " of how much sorer punishment shall he be thought worthy," &c. There is a real correspondence between the dispensations: in both alike an excision for the deliberate, presumptuous offender-but that manifesting itself in the one case by the infliction of temporal death, in the other by the delivering up of the offender to the judgment of eternal death. \par \tab To return now to the sin-offering appointed to be made for such cases of transgression as admitted of atonement-we are met, in the first instance, with a diversity in the victims-a gradation in value, which was evidently intended to mark the more or less offensive character of the sin to be atoned. When the sin was that of a private member of the congregation, the offering was to be a female kid of the goats (for which in cases of poverty a substitute was allowed of two turtle-doves, or two young pigeons, and where the povertyt was extreme, a little flour). For a ruler, the offering was to be a male kid; for the congregation and the high-priest, on ordinary occasions, a young bullock; but on the great day of \par \par Page 342 THE TYPOLOGY OF SCRIPTURE. \par \par atonement, when the sin-offering of the congregation consisted of two goats, that of the high-priest was a bullock; because, not only representing the people in his official capacity, but also standing in a relation of peculiar nearness to God, his sins possessed a darker and more aggravated character. There was thus perpetually brought out in connection with the means of atonement, the solemn truth, that while all sin is so offensive in the sight of Heaven, as to deserve the penalty of death, it grows in offensiveness with the rank and number of the transgressors; and that so far from there being in God's kingdom any such partiality as might infer a privilege of sinning, the higher always one's standing there, the greater is the divine displeasure and judgment aguainst the iniquity committed. Hence also the word by \cf2\ul Eze_9:6\cf4\ulnone \cf0 : " Slay utterly old and young, and begin at my sanctuary." \par \tab But the chief and most distinctive peculiarity in this species of sacrifice, was the action with the blood, which, though variously employed, was always used so as to give a relatively strong and intense expression to the ideas of sin and atonement. When the offering had respect to a single individual, a ruler or a private member of the congregation, the blood was not simply to be poured round about the altar, but some of it also to be sprinkled upon the horns of the altar-its prominent points, its insignia, as they may be called, of honour and dignity. When the offering was of an inferior kind, and consisted only of doves, as in the case of very poor persons, this latter action was not prescribed (\cf2\ul Lev_5:9\cf0\ulnone ). But if it was for the sin of the high-priest, (" the priest that is anointed," \cf2\ul Lev_4:3\cf0\ulnone , meaning however, vthe high-priest, because he had the anointing in a pre-eminent sense, comp. \cf2\ul Lev_16:32\cf4\ulnone \cf0 ; \cf2\ul Psa_143:2\cf0\ulnone ), or of the congregation at large, besides these actions in the outer court, a portion of the blood was to be carried into the Sanctuary, where the priest was to sprinkle with his finger seven times before the inner veil, and again upon the horns of the altar of incense. It was to be done in the Holy Place, before the veil, because that was the symbolical dwelling place of the high-priest, or of the congregation as represented by him; and upon the altar of incense, in particular, because that was the most important article of furniture there, and one also that stood, as already noticed, in a near relation to the altar of \par \par Page 343 DIFFERENT KIINDS OF SACRIFICE-THE SIN-OFFERING. \par \par burnt-offering. A still higher expression, and the last, the highest expression which could be given of the ideas in question by means of the blood, was presented whwen the high-priest, on the day of atonement, went with the blood of his own and the people's sin-offering into the Most Holy Place, and sprinkled the mercy seat-the very place of Jehovah's throne. In this action the sin appeared, on the one hand, rising to its most dreadful form of a condemning witness in the presence-chamber of God, and, on the other, the atonement assumed the appearance of so perfect and complete a satisfaction, that the sinner could come nigh to the seat of God, and return again? not only unscathed, but with a commission from him to banish the entire mass of guilt into the gulf of utter oblivion. \par \tab It is from the peculiar character of the sin-offering as God's special provision for removing the guilt of sin-from what might be called the intensely atoning power of its blood, that the other arrangements arose which were made concerning it. The blood was so sacred, that if any portion of it should by accident have come upon the garments of the persons officiating, the garment " wxhereon it was sprinkled, was to be washed in the Holy Place" (\cf2\ul Lev_6:27\cf0\ulnone ), it must not be carried out beyond the proper region of consecrated things. The flesh was not consumed upon the altar-the fat alone was burned, as being the most excellent part, the fittest to be set apart immediately for God (\cf2\ul Gen_27:28\cf0\ulnone , 45:18; \cf2\ul Psa_81:16\cf0\ulnone ; \cf2\ul Num_18:12\cf0\ulnone , &c.), and though the kidneys and the caul above the liver, or rather, the greater lobe of the liver, which had the caul attached to it, are also mentioned as parts to be burnt, yet it was simply from their being so closely connected with the fat, that they were regarded as in a manner one with it (whence, in \cf2\ul Lev_3:16\cf0\ulnone , 7:30, 31, all the parts actually burnt are called simply the fat).\fs16 1\fs24 But while the flesh itself was\par \par \fs16\tab 1 This explanation of the fat and adjoining parts, which is now generally adopted, we regard as much more natural and consistent ythan the one formerly maintained by most Christian divines, and supported by some Jewish authorities, viz. that the fat was the emblem of corruption, and the inward parts of the seat of human depravity. In that case, the whole inwards must always have been burnt, and especially the whole liver and the heart-which was not the case. Why not also the bowels as the seat of feeling and affection? But the interpretation went entirely on a wrong ground-when the animal was killed, the curse was abolished, the relative impurity gone-and not the worst, but the best was fittest to be given to the Lord. \fs24\par \par Page 344 THE TYPOLOGY OF SCRIPTURE. \par \par not consumed upon the altar, it was declared to be most holy (literally "a holy of holies"), and could be eaten by none but the officiating priests, and by them only within the sacred precincts of the tabernacle. And if the vessel in which it was prepared was earthen, receiving as it must then have done a portion of the substance, it was required to be zbroken, as too sacred to be henceforth applied to a common use; or if of brass, it was ordered to be scoured and rinsed in water, that not even the smallest fragment of flesh so holy might come in contact with common things, or be carried beyond the bounds of the sanctuary (\cf2\ul Lev_6:25-29\cf0\ulnone , 7:6.) This eating by the priesthood of the flesh of the sin-offering, however, is said to have been done, not simply because it was most holy, but also that they might bear the iniquity of the congregation, to make atonement for them before the Lord" (\cf2\ul Lev_10:17\cf0\ulnone .) This cannot mean, that the flesh of the sin-offering still had the iniquities of the people, as it were, inhering in it, and that the priests, by devouring the one, made finally away with the other. In that case, the flesh must rather have been regarded as most polluted, instead of being most holy. But the atonement, in the strict and proper sense, was made when, after the imposition of hands, the penalty of death was inflic{ted on the victim, and its blood sprinkled on the altar of God. This denoted that its life-blood was not only given, but also accepted by God in the room of the sinful. And the eating of the flesh by the priests as at once God's familiars, and the people's representatives, could only be intended to give a symbolical representation of the completeness of the reconciliation to shew by their incorporation with the sacrifice, how entirely through it the guilt had been removed, and the means of removing it converted even into the sustenance of the holiest life. The " bearing of the iniquity," therefore, was bearing not in reference to guilt, but in reference to expiation, bearing it away as forgiven, and exhibiting the perfected result of the atonement. It was just doing in another form substantially what was done by the action with the live-goat on the day of atonement.\fs16 1\fs24\par \par \fs16\tab 1 The older, and indeed, most also of the recent typologists completely misunderstood this eating of the fle|sh of the sin-offering, regarding it as a kind of eating of the sin, and so bearing it, or making it their own. See for example, Gill on \cf2\ul Lev_10:17\cf0\ulnone , Bush on ib, and cli. 6:30; also Deyling, Obs. Sac. i. sect. 65,. 2. It was thought in this way to afford the best adumbration of Christ, whom the priests typified, being made a \fs24\par \par Page 345 DIFFERENT KINDS OF SACRIFICE-THE SIN-OFFERING. \par \par \tab But it was only in the case of sin-offerings for the private member, or the single ruler in the congregation, that the flesh was to be eaten by the priesthood; in those cases in which the blood was carried within the sanctuary, that is, when the offering had respect to a sin of the high-priest, or of the congregation at large -with whom, as the public representative, he was nearly identified then the flesh was appointed to be carried without the camp, and burnt in a clean place (ch. 4:12, 21; 6:30). These being sacrifices of a higher value, and bearing on them a stamp of still} greater sacredness than those whose flesh was eaten by the priesthood, the injunction not to eat of it here, but to carry it without the camp and burn it, could not, as Bahr remarks (ii. p. 397), have arisen from any impurity supposed to reside in the flesh. It is true that all impure things were ordered to be carried out of the camp, but it does not follow from this, that every thing taken without the camp was impure; and in this case it was expressly provided, that the place to which the flesh was brought should be clean, implying that it was itself pure. The arrangement both as to the not eating, and the burning without the camp, seems to have arisen from the nature and object of the offering. In the cases referred to, the high-priest was himself concerned, directly or indirectly, in the atonement, and could not properly partake of the flesh of the victim, as this would have given it the character of a peace-offering. The flesh, as well as the blood, must therefore be given to the Lord. But it could n~ot be burnt on the altar, for this would have given it the character of a burnt-offering; neither could there in that case have been so clear an expression of the idea which was here to be rendered prominent, viz. the identification, first, of the offering with the sinner's guilt, \par \par \fs16 sin for his people, or taking their guilt upon his own person and bearing it away. But it proceeds upon a wrong foundation, and utterly confounds the proper relation of things: the flesh as holy, and appointed to be eaten, must have represented the acceptableness or completeness of the sacrifice, not the sinfulness of the sin atoned. Kurtz, Mos. Opfer, p. 182, 183. By this view also the correspondence is best preserved between the sin-offering and Christ. For, as soon as he completed his offering by bearing the penalty of death, the relative impurity was gone; he was immediately treated as the Holy One and the Just; his spirit passed into glory, and even his body was preserved as a sacred thing and treated with honour, providentially kept from violence, sought for and received by the rich among the people, and committed to the tomb with the usages of an honorable burial. Properly, Christ's exaltation began immediately after his death. \fs24\par \par Page 346 THE TYPOLOGY OF SCRIPTURE.\par \par then the completeness of the satisfaction, aon i the entire removal of the iniquity. These ends were best served as in private cases by the priest eating the flesh so here, by the carrying of the carcase to a clean place without the camp, and consuming it there as a holy of holies to the Lord; for as all in the camp had to do with it, it was thus taken apart from them all, and out of sight of all devoted by fire to the Lord.\fs16 1\fs24 \par \tab The only additional regulation regarding the sin-offering was, that of no meat or drink-offering accompanying it; and in those cases of extreme poverty, in which an offering of flour was allowed to be presented, instead of the pigeons or the goat, no oil or -frankincense was to be put on it, "for it is a sin-offering (ch. 5.11).\par \par \fs16\tab 1 The same fundamental error here also pervades most of the typical interpretations, which generally proceed on the supposition of the flesh being still charged with sin, and very commonly regard the consuming of it with fire as representing, either the intense suffering of Christ, or the personal sufferings of the lost hereafter. Besides going on a wrong supposition, this notion is still farther objectionable on account of its deriving the idea of suffering from what was absolutely incapable of feeling it. The dead carcase was unconscious alike both of pain and pleasure; and then, as it was entirely consumed, if referring to Christ, it must have signified his absolutely perishing under the curse,-if to the lost sinner, his annihilation by the sufferings.-The reference made in \cf2\ul Heb_13:11\cf0\ulnone , to the burning of the carcase of the sin-offerings without the camp, is in perfect accordance with the explanation given above. "For the bodies of those beasts, whose blood is brought into the sanctuary by the high-priest for sin (i. e. the sin-offerings), are burned without the camp; wherefore Jesus also, that he might sanctify the people with his own blood, suffered without tie gate; let us, therefore," &c. It is rather an allusion to the rite than an explicit and proper interpretation of it. The real city, to which God's people belong, and out of which Christ suffered, is heaven, as the inspired writer, indeed, intimates in 5:14, But the overruling providence of God so ordered matters, that there should be an image of this in the place of Christ's suffering as compared with the earthly Jerusalem. In his case it was designed to be a mark of infamy, to make him suffer without the gate- a sign that he could not be the Messiah. But viewed in reference to the ancient type, it proved rather the reverse, as in addition to all the proper and essential marks of agreement between the two, it served to provide even a formal and external resemblance. Though the bodies of those sin-offerings were burnt without the camp, they were still a holy of holies to the Lord; they did not on that account become a polluted thing; and Christ's having, in like manner, suffered without the gate, though certainly designed by men to exhibit him as an object of ignominy and shame, did not render him the less the holy child of God, whose blood could fitly be taken into the highest heavens. But if he suffered himself to be cast out, that he might bear our doom, it surely would ill-become us to be unwilling to go out and bear his reproach. This is the general idea; but the passage is rather of the hortatory than the explanatory kind, and passes so rapidly from one point to another, that to press each particular closely would be to make it yield a false and inconsistent meaning. \fs24\par \par Page 347 DIFFERENT KINDS OF SACRIFICE-THE TRESPASS-OFFERING. \par \par \tab The meaning of this is correctly given by Kurtz: " Oil and incense symbolized the Spirit of God and the prayer of the faithful; the meat-offering, always good works; but these are then only good works and acceptable to God, when they proceed from the soil of a heart truly sanctified, when they are yielded and matured by the Spirit of God, and when, farther, they are presented to God as his own work in man, accompanied on the part of the latter with the humble and grateful acknowledgment, that the works are the offspring, not of his own goodness, but of the grace of God. The sin-offering, however, was pre-eminently the atonement-offering; the idea of atonement came so prominently out, that no room was left for the others. The consecration of the person, and the presentation of his good works to the Lord, had to be reserved for another stage in the sacrificial institute."\fs16 1\fs24 \par \tab [The occasions on which the private and personal sin-offerings were presented, beside those mentioned in Lev. 4:and v., were: when a Nazarite had touched a dead corpse, or when the time of his vow was completed (\cf2\ul Num_6:10-14\cf0\ulnone ); at the purification of the leper (\cf2\ul Lev_14:19-31\cf0\ulnone ), and of women after long-continued hemorrhage or after child-birth (\cf2\ul Lev_12:6-8\cf0\ulnone ; 15:25-30), pointing to the corruption, not only indicated by the bodily disease, but also strictly connected with the powers and processes of generation-the fountain-head, as they might be called, of human depravity. This also accounts for the case mentioned in Lev. 15:2, 14, being an occasion for presenting a sin-offering; as it does also for the relative impurity connected in so many ways with the same, even where an atonement was not actually required, but washing only enjoined.] \par \par \pard\ltrpar\qc THE TRESPASS-OFFERING. \par \pard\ltrpar\par \tab That the trespass, or as it should rather be called, the guilt or debt-offering (\lang1033\f2 \cf3\lang1037\f1\rtlch\'e0\'f9\'d1\'ed\cf0\lang1023\f0\ltrch , \i asham\i0 ), stood in a very near relation to the sin-offering, and to a great extent was identified with it in nature, is evident from the description given of the trespass-offering in \cf2\ul Lev_5:14\cf0\ulnone -vi. 7, and, in particular, from the declaration in ch. 7:7, "as the sin-offering is, so is the trespass-offering, there is \par \par \fs16 1 Mosaische Opfer. p. 192. \fs24\par \par Page 348 THE TYPOLOGY OF SCRIPTURE. \par \par one law for them." But great difficulty has been found in drawing precisely the line of demarcation between the two kinds of offerings, and in pointing out, regarding the trespass-offering, what constituted the specific difference between it and the sin-offering. The difficulty, if not altogether caused, has been very much increased, by the mistake adverted to in a preceding note, of supposing the directions regarding the trespass-offering to begin with ch. v., whereas they really commence with the new section at ver. 14, where, as usual, the new subject is introduced with the words: "'The Lord spake unto Moses, saying." These words do not occur at the beginning of the chapter itself; the section to the end of the 13th verse was added to the preceding chapter regarding the sin-offering, with the view of specifying certain occasions on which it should be presented, and making provision for a cheaper sort of sacrifice to persons in destitute circumstances. But in each case the sacrifice itself, without exception, is called a sin-offering, 5:6, 7, 8, 9, 11, 12. In one verse, indeed (the 6th), it is said in our version: " And he shall bring his trespass-offering;" but this is a mere mis-translation, and should have been rendered, as it is in the very next verse, where the expression in the original is the same: "And he shall bring for his trespass." Throughout the section the sin is denominated an ashan, that is, a matter of guilt or debt; and all sin is such, viewed in reference to the law of God, so that every sin-offering might also be called an casham, as well as a hattah, or sin-offering. But what were distinctively called by the name of cashazcn, were offerings for sins, in which the offence given, or the debt incurred by the misdeed, admitted of some sort of estimation and recompense, so that in addition to the atonement required for the iniquity, in the one point of view, there might also, in the other, be the exaction and the payment of a restitution. \tab That this is the real import of the asham, as distinguished from the hattah or sin, is clear from the passage \cf2\ul Num_5:5-8\cf0\ulnone , where the former is marked as a consequence of the latter, and such a consequence as admitted and demanded a material recompense. " When a man or woman shall commit any sin that men commit to do a trespass (or deal fraudulently) against the Lord, and that person be guilty (\cf3\lang1037\f1\rtlch\'e0\'f9\'d1\'ee\'e4\cf0\lang1023\f0\ltrch ); then they shall confess their sin which they have done, and he shall recompense his asham with the prin- \par \par Page 349 DIFFERENT KINDS OF SACRIFICE-THE TRESPASS-OFFERING. \par \par cipal thereof, and add to it the fifth part thereof, and give it unto him against whom he hath trespassed (literally, to whom he has become guilty). But if the man have no kinsman to recompense the asham unto, let the asham be recompensed unto the Lord, to the priest, besides the rain of the atonement, whereby an atonement shall be made for him." The Lord in this latter case, as being the original proprietor of the land, stept into the room of the deceased person who had sustained the injury, and received through his representative, the priest, the earthly restitution, while the sacrifice was also given to the Lord for the offense committed against his authority. The particular cases specified in ch. 6:1-5, as coming within the law of the trespass-offering, were entirely of this kind; they implied a civil wrong to certain individuals or the commonwealth: False swearing in regard to any pledge or property delivered into one's hands by a neighbor, finding lost property and lying concerning it, violently taking away, or acting with deceit toward a neighbor's goods. Another set of cases are referred to in the preceding chapter, ver. 15, 16, called trespasses in regard to the holy things of the Lord, which, though no specific instances are given, may be inferred to have been offenses of a similar nature in the ecclesiastical province: Such as, not paying full tithes, or first-fruits, or withholding in any way from the Lord's representatives some portion of their due gains. In all such cases, a debt was manifestly incurred; and, indeed, a twofold debt: A debt, first of all, to the Lord as the only supreme Head of the commonwealth whose laws had been transgressed, and a debt also to a party on earth whose constitutional rights had been invaded. In both respects alike the priest was to make an estimate of the wrong done: and in the first respect, the debt (whatever might be the valuation) was discharged by the presentation of a rain for the ashcan or trespass-offering, ver. 15; while in the other, the actual sum was to be paid to the party wronged, with an additional fifth. \par \tab The same limitations as to the manner of committing the sins in question, were evidently intended to apply here, as in respect to those for which the sin-offering was presented. They were such as had been done in ignorance, unawares, through the influence of passion or temptation; and it is plain, that those most distinctly specified could not possibly have been committed with \par \par Page 350 THE TYPOLOGY OF SCRIPTURE. \par \par out a consciousness of sin at the very time of their being done. But the precise aspect under which the sins were considered, was taken from a lower point of view, than in the case of the sin offering. It was a reckoning for and dealing with sin, not precisely in respect to its own nature, but rather in respect to the evils growing out of it; not in its higher and primary relations, but in such only as were subordinate and earthly, and admitted of a sort of reparation. Hence, also, as an atonement, the trespass-offering appears in quite an inferior place to that of the sin offering; the blood was only poured around the altar, not sprinkled on the horns, nor carried within the sanctuary; and on those more public and solemn occasions, on which a whole series of offerings was to be presented, we never find the trespass-offering taking the place of the sin-offering, or occurring in addition to it (Ex. xxix; Lev. xvi.; Numb. vii., xxviii., xxix.) So that the trespass-offering may justly be regarded as a kind of appendage to the sin-offering, designed only for such cases as were peculiarly fitted for enforcing upon the sinner's conscience the moral debt he had incurred by his transgression in the reckoning of God, and the necessity of his at once rendering satisfaction to the divine justice he had offended, and making restitution in regard to the brotherly relations he had violated.\fs16 1 \fs24\par \tab There can be little doubt that this more restricted and inferior character of the trespass-offering is the reason why, in New Testament Scripture, the one great sacrifice of Christ is never spoken of with special reference to it, while so often presented under the aspect of a sin-offering. We find there, however, mention frequently enough made of sin as a debt incurred toward God, rendering the sinner liable to the exaction of a suitable recompense to the offended justice of heaven. This satisfaction it is possible for him to pay only in the person of his substitute, the Lamb of God, whose blood is so infinitely precious, that it is amply sufficient to cancel, in behalf of every believer, the guilt of numberless transgressions. But while this one ransom alone can satisfy for man's guilt the injured claims of God's law of holiness; wherever the sin committed assumes the form of a wrong done to a fellow-\par \par \fs16 1 This view of the trespass-offering is now generally concurred in, also by Hengstenberg in his last treatise, Mos. Op. p. 21, as well as by Bahr, Kurtz, and others. \par \cf4\fs23\par } berbit Basic;}} {\colortbl ;\red1\green1\blue1;\red0\green0\blue255;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\cf1\lang1023\f0\fs24 Page 351 DIFFERENT Kinds OF Sacrifice-THE TRESPASS-OFFERING. \par \par creature, God justly demands as an indispensable condition of his granting an acquittal in respect to the higher province of righteousness, that the sinner shew his readiness to make reparation in this lower province, which lies within. his reach. He who refuses to put himself on right terms with an injured fellow-mortal, can never be received into terms of peace and blessing with an offended God. And if he should even proceed so far as to bring his gift to the altar, while he there remembers that his brother has somewhat against him, he must not presume to offer it, as he should then offer it in vain, but go and render due satisfaction to his brother, and then come and offer the gift. \par \tab But while ample materials exist in New Testament Scripture for bringing out the truth of God under these aspects and relations, the predominant and only direct reference, as regards the relation of Christ's work to these closely affiliated sacrifices, is to the sin offering. And to this most of all, as we have already seen, in connection with the services of the day of atonement, when the leading ideas symbolized by this department of the sacrificial rites, obtained their most solemn and striking representation. Having already in an earlier part unfolded that more peculiar and perfect representation, little of an additional nature remains now to be supplied from. the general prescriptions regarding the sin-offering. But as each individual, even the most private member of the congregation, as well as the congregation at large and the high priest, was obliged, on being convicted by his conscience of any particular sin, -to come with a sin-offering, we see there impressively disclosed the need in which every sinner stands of the salvation of Christ, and the necessity of making application to it as often as the guilt of sin renews itself upon his conscience. This resort of faith to the perfect sacrifice of Christ is the one way that lies open for the sinner's attainment of pardon, and restoration to peace. \par \tab And then in the sacrifice itself there is the reality of that incomparable worth and preciousness, which was so significantly represented in the sin-offering by the sacredness of its blood, and the hallowed destination of its flesh. With reference to this, the blood of Christ is called emphatically "the precious blood," and "the blood that cleanseth from all sin." "He hath made him to be sin for us, who knew no sin, that we might be made the right- \par \pard\ltrpar\cf0\par Page 352 THE TYPOLOGY OF SCRIPTURE. \par \par eousness of God in him." Holy and without blemish in himself, and infinitely dear to the Father as his only begotten and well-beloved Son, he yet became, when he took upon him the iniquities of us all, in the sight of Heaven. sin, one grand impersonation of guilt-as the sin-offering was, after the offerer had confessed over it, with imputation of hands, the sin of which he had been guilty, and received the infliction of the penalty that was due. But as soon as this awful penalty was borne by the Redeemer, the moment he could say in regard to what was exacted of him, " It is finished," as the curse was then exhausted, so the guilt that deserved it was finally and for ever borne away; the Lamb of God, formerly charged with a world's guilt, is henceforth in every sense "without sin"-his blood so pure and precious that it can avail to the blotting out of all iniquity, his flesh the root and nourishment in the saved, of an immortal life; so that the participation of his merits by the exercise of a realizing faith is fellowship with all that is holiest and best; it is the soul's being engrafted into the very purity and blessedness of Heaven. The true believer is made "; the righteousness of God in him." \par \par \pard\ltrpar\qc THE BURNT-OFFERING. \par \pard\ltrpar\par \tab The name commonly given in Scripture to this species of sacrifice is \i olah\i0 (\cf2\lang1037\f1\rtlch\'f2\'e5\'ec\'e4\cf0\lang1023\f0\ltrch ) an ascension, so called from the whole being consumed and going up in a flame to the Lord. It also received the name \i kalil\i0 (\cf2\lang1037\f1\rtlch\'eb\'cc\'ec\'e9\'ec\cf0\lang1023\f0\ltrch ) the whole, with reference also to the entire consumption, and possibly not without respect to its general and comprehensive character. \par \tab For in this respect it was distinguished from all the other sacrifices, and raised above them. The sin and trespass-offerings were presented with the view of making atonement for particular sins, and had for their object the restoring of the offerer to a state of peace and fellowship with God, which had been interrupted by the commission of iniquity. But the burnt-offering was for those who were already standing within the bonds of the covenant, and without any such sense of guilt lying upon their conscience, as exposed them to excision from the covenant. We are not, however, to suppose on this account, that there was to be no conscience of sin in the offerer when he presented this sacrifice; for he was required \par \par Page 353 DIFFERENT KINDS OF SACRIFICE THE BURNT-OFFERING. \par \par to lay his hands on the head of the victim (with which confession of sin was always accompanied), and it was expressly said " to be accepted for him, to make atonement for him" (\cf3\ul Lev_1:4\cf0\ulnone .) But the guilt for which atonement here required to be made, was not that properly of special and formal acts of transgression, but rather of those shortcomings and imperfections which perpetually cleave to the servant of God, and mingle even with his best services. But along with this sense of unworthiness and sin, which enters as an abiding element into the state of his mind, there is invariably coupled, especially in his exercises of devotion, a surrender and consecration of his person and powers to the service of God. While he is conscious of, and laments the deficiencies of the past, he cannot but desire to manifest a spirit of more complete devotedness in the time to come. And it was to express this complicated state of feeling, to which the whole and every individual of the covenant-people should have been continually exercising themselves, that the service of the burnt-offering was appointed. \par \tab Hence this offering, combining in itself to a considerable extent what belonged to the other sacrifices, might be regarded as embodying the general idea of sacrifice, and as in a sense representing the whole sacrificial institute. So it appears in \cf3\ul Deu_33:10\cf0\ulnone , where the office of the priesthood in the presentation of offerings is described simply with a reference to this species of sacrifice: "They shall put incense before thee, and whole burnt-sacrifice upon thy altar." On the same account, it was the kind of offering which was to be presented morning and evening in behalf of the whole covenant-people, and which, especially during the night, when the altar was required for no other use, was to be so slowly consumed that it might last till the morning (\cf3\ul Exo_29:38-46\cf0\ulnone ; \cf3\ul Num_28:3\cf0\ulnone ; \cf3\ul Lev_6:9\cf0\ulnone .) So that it was the daily and nightly, the constant and perpetual sacrifice-the symbolical expression of what Israel needed to be ever receiving from Jehovah, as the God of the covenant, and yielding to him again as his covenant-people. Holding such a position in the sacrificial institute, we can also easily understand why the altar of sacrifice should have received its usual designation from this, and was called " the altar of burnt-offering." And in further accordance with the same general view, we find from sacred history, what the nature of the institution might have led us to expect, that it was the kind of \par \par \fs16 VOL. II. \tab\tab 2 A \fs24\par \par Page 354 THE TYPOLOGY OF SCRIPTURE. \par \par sacrifice anciently employed for expressing all sorts of devotional feelings, whether of gratitude for past mercies, in supplicating future blessings, or in deprecating apprehended calamities (\cf3\ul Gen_8:20\cf0\ulnone ; \cf3\ul Job_1:5\cf0\ulnone , 42:8; Numb. xxiii.) \fs16 1\fs24 \par \tab All the more special directions regarding the sacrifice agree with the view now exhibited. In conformity with its general and comprehensive character, or its connection with the abiding and habitual state of the worshiper, much was left to his own discretion, both as to the kind of victim to be presented, and the particular times for presenting it. It might be chosen either from the herd or the flock-but in each case must be a male without blemish, the best and most perfect of its kind-or he might even go to the genus of fowls, and choose a turtle-dove or young pigeon. The blood of the victim was simply poured around the altar, the most general form of the atoning-action; and with the exception of the skin, which was all that could be given to the priests without detracting from the completeness of the offering, the whole carcase, after being cut into suitable pieces, and the filth that might adhere to any of them washed off, was laid upon the altar and burnt. (In the case of the pigeons the crop was first removed, as but imperfectly belonging to the bird, not properly a part of its flesh and blood.) In that consumption of the whole, after the outpouring of the blood, for his acceptance, the offerer, if he entered into the spirit of the service, saw expressed his own dedication of himself, soul and body, to the service of God-self-dedication following upon, and growing out of pardon and acceptance with God. And as such consecration of the person to God must again appear, and express itself in the fruits of a holy life, the burnt-offering was,always accompanied with a meat and drink-offering, through which the worshiper pledged himself to the diligent performance of the deeds of righteousness (\cf3\ul Num_15:3-11\cf0\ulnone , 28:7-15.) \par \tab That Christ was here also the end of the law, and realized to the full what the burnt-offering thus symbolized, will readily be understood. In so far as it contained the blood of atonement ever in the course of being presented for the covenant-people, it shadowed forth Christ as the one and all for his people, in regard to deliverance from the guilt of sin the fountain to which they must daily and hourly repair to be washed from their uncleanness. \par \par \fs16 1 Octram de Sac. i. c. &. 5. \fs24\par \par Page 355 DIFFERENT KINDS OF SACRIFICE THE PEACE-Offering. \par \par And in so far as it expressed, through the consumption of the victim and the accompaniment of food, the dedication of the offerer to God for all holy working and fruitfulness in well-doing, the symbol met with unspeakably its highest realization in Him, who came not to do his own will, but the will of the Father that sent him; who sought not his own glory, but the glory of his Father; who said even in the last extremities and in reference to the most appalling trials, "Not my will but thine be clone; I have glorified thee on earth, I have finished the work which thou gavest me to do; and now, 0 Father, glorify thou me with thine own self, with the glory which I had with thee before the world was." \par \tab But in this the blessed Redeemer did not stand alone; here it could no longer be said, " of the people there was none with him." As bearing the doom and penalty of sin, he is infinitely exalted above the highest and holiest of his brethren. None of them can share with him either in the burden or the glory of the work given him to do. These are exclusively his own, and it is for them simply to receive from his hand, as the debtors of his grace, and enter into the spoils of his dear bought victory. But in the spirit of self-dedication and holy obedience, which animated him from first to last in his high undertaking, he was the forerunner of his people, and the same must breathe and operate in them. As he yielded himself to the Father, so they must yield themselves to him, drawn by the constraint of his love and the mercies of his redemption to present themselves in him as living sacrifices, that they may prove what is the good and acceptable and perfect will of God. And the more always they realize their interest in his blood for the pardon of sin and acceptance with God, the -more are they disposed to yield themselves to the Lord for a ready submission to his righteous will, and to say with the Psalmist, " O Lord, truly I am thy servant; I am thy servant, the son of thine handmaid, thou hast loosed my bonds." \par \par \pard\ltrpar\qc THE PEACE-OFFERING. \par \pard\ltrpar\par \tab The general name for this species of offering is shelamim (\cf2\lang1037\f1\rtlch\'f9\'d1\'ec\'ee\'e9\'ed\cf0\lang1023\f0\ltrch ) and comes from a root which signifies to make up, to supply what is wanting or deficient, to pay or recompense; and hence it very naturally came to express a state, in which all misunderstandings or disturbances having been removed there was room for friend- \par \par Page 356 THE TYPOLOGY OF Scripture. \par \par ship, harmony, peace, and prosperity. And the sacrifice, which went by this name, might be employed in reference to any occasion on which such ideas became strikingly displayed. \par \tab The peace-offerings appear under three divisions-the sacrifice of thanksgivings or praise (\cf2\lang1037\f1\rtlch\'fa\'cc\'e5\'e3\'e4\cf0\lang1023\f0\ltrch ), of a vow (\cf2\lang1037\f1\rtlch\'f0\'e3\'f8\cf0\lang1023\f0\ltrch ), and of freewill (\cf2\lang1037\f1\rtlch\'f0\'e3\'e1\'e4\cf0\lang1023\f0\ltrch )-. The last of these is marked as being somewhat inferior, by the circumstance that an animal with something lacking or superfluous in its parts might be offered (\cf3\ul Lev_22:23\cf0\ulnone ), while in both the other sorts the rule, of being without blemish, was strictly enforced (ver. 21.) And again a difference is marked, a measure of inferiority in both of the two last as compared with the first, in that they are treated conjointly, as coming under the same general laws (\cf3\ul Lev_7:16-21\cf0\ulnone ), while the first has a section for itself (v. 11-15), and also that the flesh of those two might be eaten, either on the first or the second day, while the flesh of the thank or praise-offering must be eaten on -the first, or else burnt with fire. These are certainly rather slight distinctions; but they are quite sufficient to indicate degrees of excellence or worth in the respective offerings, in which the sacrifice of praise holds the highest, and that of free-will the lowest place. While also the free-will and the votive peace-offering had much in common, and are made to stand under one general law as to the service connected with them, they are not unfrequently presented as in a kind of contrast to each other (\cf3\ul Lev_7:16\cf0\ulnone , 22:21, 23, &c.) This, however, merely arose from the different circumstances in which they were usually presented. Persons, who received some striking interpositions of Providence at a time when they could not make any suitable outward return-or, more commonly, persons who were involved in danger or distress, and greatly desired the interposition of the divine hand to bring deliverance, were accustomed to vow certain offerings to the Lord in respect to the goodness either actually vouchsafed, or fervently sought. From the moment that the vow was made, they lay under an express obligation to perform what was specified; their sacrifice as to its obligation ceased to be a voluntary service; and if some time elapsed between the promise and the performance,. there was considerable danger of the feeling that dictated the vow suffering, abatement, and the worshiper either failing to make good his obligation, or doing so under a constraint. Jacob himself, the \par \par Page 357 DIFFERENT KINDS OF Sacrifice-THE PEACE-OFFERING. \par \par father of the covenant as a people, formed a memorable example of this; having failed in the strict and proper sense to pay the vow he made at Bethel, after he returned to Canaan, until reproved by judgments in his family, and warned by God he repaired to the place (\cf3\ul Gen_35:1-7\cf0\ulnone .) Hence, not only the sort of contrast sometimes indicated between the votive and the free-will offerings, but also the pointed allusions to the necessity of fulfilling such vows after they were made, and the care which pious men took to maintain in this respect a good conscience (\cf3\ul Psa_22:25\cf0\ulnone , lxvi. 13, lxxvi. 11; \cf3\ul Pro_20:25\cf0\ulnone ; \cf3\ul Ecc_5:4-5\cf0\ulnone , &ce) When actually presented, such votive offerings must have partaken chiefly of the nature of thanksgivings, as in the mode of their origination they possessed somewhat of the character of a prayer. In ordinary circumstances, however, and when the worshiper was in a condition to give outward and immediate expression to his feelings in an act of worship, it would seem that the free-will peace-offering was the embodied prayer (\cf3\ul Jdg_20:26\cf0\ulnone , 21:4; \cf3\ul 1Sa_13:9\cf0\ulnone ; \cf3\ul 2Sa_24:25\cf0\ulnone ), as we find peace-offerings presented in circumstances which naturally called for supplication, and which preclude the thought of any other free-will offerings. And the relation of the three kinds to each other, with their respective gradations, may be indicated with probable correctness as follows: The thank or praise-offering was the expression of the worshiper's feelings of adoring gratitude on account of having received some spontaneous tokens of the Lord's goodness-this was the highest form, as here the grace of God alone shone forth. The vow-sacrifice was the expression of like feelings for benefits received from the divine beneficence, but which were partly conferred in consideration of a vow made by the worshiper this was of a lower grade, having something of man connected with it. And the free-will offering, which was presented without any constraint of necessity, and either without respect to any special acts of mercy experienced, or with a view to the obtaining of such, occupied a still lower ground, as the worshiper here took the initiative, and appeared in. the attitude of one seeking after God.\fs16 1\fs24 \par \par \fs16\tab 1 Kurtz, Mosaische Opfer, p. 138-9. The view given above is substantially the same also with that of Scholl, Hengstenberg, Baumgarten, and in its leading features was already given by Outram, i. 11, & 1. Bahr differs on some points, and is far, indeed, from being a safe guide in any of the sacrifices. \fs24\par \par Page 358 THE TYPOLOGY OF SCRIPTURE. \par \par \tab In regard to the offerings themselves, they were all to be accompanied with imposition of hands, and the sprinkling of the blood round about the altar, which implied that they had to some extent to do with sin, and like all the other offerings of blood, brought this to remembrance. The occasion of their presentation being some manifestation of God, of his mercy and goodness, whether desired or obtained, it fitly served to remind the worshiper of his unworthiness of the boon, and his unfitness in himself to stand before God in peace, when God might come near. It was this feeling which gave rise to the maxim, that no one could see God's face and live, and which so often found vent for itself in the ancient worshiper, even when the manifestation actually given of God was of the most gracious kind. This is well brought out by Bahr in reference to the matter now under discussion, however his defective views have led him to misapply the statement, or to overlook the plain inferences deducible from it: " The reference to sin and atonement discovers itself in the most striking and decided manner, precisely in regard to that species of peace-offerings, which was the most important and customary, and which might seem at first sight to have least to do with such a reference, viz. in the praise-offering. The word (\cf2\lang1037\f1\rtlch\'fa\'cc\'e5\'e3\'e4\cf0\lang1023\f0\ltrch ) comes from a verb, which signifies as well to confess to Jehovah sin, guilt, misconduct, as to ascribe adoration and praise to his name (comp. \cf3\ul Psa_32:4\cf0\ulnone ; \cf3\ul 1Ki_8:33\cf0\ulnone , also \cf3\ul Jos_7:19\cf0\ulnone .) The confession of sin can only be made in the light of God's holiness; hence, when man confesses his sin before God, he at the same time confesses the holiness of God. But as holiness is the expression of the highest name of Jehovah, the confession of sin with Israel carries along with it the confession of the name of Jehovah; and every confession of this name, as the front and centre of all divine manifestations, is at the same time glory and praise to God. Accordingly, the Hebrews necessarily thought in their praise-offerings of the confession of sin, and with this coupled the idea of an atonement; so that an atoning virtue was properly regarded as essentially belonging to this sacrifice."\fs16 1\fs24 \par \tab It was common to peace-offerings with sin and trespass-offerings, that the fat and the parts immediately connected therewith, as the \par \par \fs16 1 Symbolik, ii. p. 379-80. \fs24 \par \par Page 359 DIFFERENT KINDS OF SACRIFICE-THE PEACE-OFFERING.\par \par richer and better portion of the animal, were burnt on the altar to Jehovah. But it was peculiar to the peace-offerings that besides this, certain parts of the flesh were, by a special act of consecration, waving and heaving, set apart for the priests, and given them as their portion. These parts were the breast and the right shoulder. Why such, in particular, were chosen, is nowhere stated, but it probably arose from their being somehow considered the more excellent parts. And in regard to the ceremony of consecration, according to Jewish tradition it was performed by laying the parts on the hands of the offerer, and the priest putting his hands again underneath, then moving them in a horizontal direction for the waving, and in a vertical one for the heaving. It would appear that the ceremony was commonly divided, that one part of it alone was usually performed at a time, and that in regard to the peace offerings, the waving was peculiarly connected with the breast which is thence called the wave-breast, \cf3\ul Lev_7:30\cf0\ulnone , 32, 34,-and the heaving with the shoulder, for this reason called the heave shoulder. There can be little doubt that the rite was intended to be a sort of presentation of the parts to God, as the supreme ruler in all the regions of this lower world and in the higher regions above: the more suitable in connection with the peace-offerings, as these were acknowledgments of the Lord's power and goodness in all the departments of providence, and in the blessings which come down from above. When those parts were thus presented and set apart to the priesthood, the Lord's familiars, the rest of the flesh, it was implied, was given up to the offerer to be partaken of by himself and those he might call to share and rejoice with him. Among these he was instructed to invite, beside his own friends, the Levite, the widow, and the fatherless (\cf3\ul Deu_12:18\cf0\ulnone , 16:11.) \par \tab This participation by the offerer and his friends, this family -feast upon the sacrifice, may be regarded as the most distinctive characteristic of the peace-offerings. It denoted that the offerer was admitted to a state of near fellowship and enjoyment with God, shared part and part with Jehovah and his priests, had a standing in his house, and a seat at his table. It was, therefore, the symbol of established friendship with God, and near communion with him in the blessings of his kingdom; and was associated in the minds of the worshipers with feelings of peculiar joy and. gladness;-but these always of a sacred character. The \par \par Page 360 THE TYPOLOGY OF Scripture. \par \par feast and the rejoicing were still to be "before the Lord," in the place where he put his name, and in company with those who were ceremonially pure. And with the view of marking how far all impurity and corruption must be put away from such entertainments, the flesh had to be eaten on the first, or at farthest the second day, after which, as being no longer in a fresh stater it became an abomination. \par \tab Turning our view to Christian times, -we find the ideas symbolized in the peace-offering reappearing, and obtaining their adequate expression, both in Christ himself, and in his people. What it indicated in regard to the presenting of an atonement, could of course find its antitype only in Christ, as all the blood shed in ancient sacrifice, pointed to that blood of his, which alone cleanseth from sin. And inasmuch as all the blessings which Christ obtained for his church were received in answer to intercessory prayer, and when received, formed the occasion also on his part of giving praise and glory to the Father, so here also we see the grand realization of the peace-offering in Him, who in the name and the behalf of his redeemed could say, " My praise shall be of thee in the great congregation, I will pay my vows before them that fear him" (\cf3\ul Psa_22:25\cf0\ulnone ). \par \tab Viewed, however, as a representation of the state and feelings of the worshiper, the service of the peace-offering bears respect, more directly and properly to the people of Christ, than to Christ himself. And so viewed, it exhibits throughout an elevated and faithful pattern of their spiritual condition, and the righteous principles and feelings by which that is pervaded. In the feast upon the sacrifice, the feeling at the Lord's own table, and on the provisions of his house, we see the blessed state of honour and dignity to which the child of God is raised; his nearness to the Father, and freedom of access to the best things in his kingdom; so that he can rejoice in the goodness and mercy, which are made to pass before him, and can say, " I have all and abound." But let it be remembered, that the very place where the feast was held before the Lord" and the careful exclusion of all putrid appearances, give solemn warning, that such a high dignity and blessed satisfaction can be held only by the sanctified mind, and the spiritual delight which is reaped, can by no means consist with the love and practice of sin. Nay, in the prayers, the vows, \par \par Page 361 DIFFERENT KINDS OF SACRIFICE-THE MEAT-OFFERING. \par \par the thanksgivings and praises, with which those peace-offerings were accompanied, and of which they were but the outward expression, let it be perceived how much the possessors of this elevated condition should be exercised to the work of communion with Heaven, and especially how sweet should be to them " the sacrifice of praise, the fruit of the lips!" (\cf3\ul Heb_13:15\cf0\ulnone ). And then, in the way by which the worshiper attained to a fitness for enjoying the privilege referred to, namely, through the lifeblood of atonement, how impressive a testimony was borne to the necessity of seeking the road to all dignity and blessing in the kingdom of God through faith in a crucified Redeemer! By him has the provision been made, and the door opened, and the invitation issued to go in and partake. Such only as have been covered upon by his precious blood can be admitted to taste, or be prepared to relish the feast of fat things he sets before them; for through him, as the grand medium of reconciliation and acceptance, must their persons be brought nigh, their devotions presented, and their souls prepared for communion and fellowship with God. The unsanctified by the blood of Christ must of necessity be aliens from God's household, and strangers at his table. \par \par \pard\ltrpar\qc THE MEAT-OFFERING. \par \pard\ltrpar\par \tab The proper and distinctive name for what is called the meat offering, was mincha (\cf2\lang1037\f1\rtlch\'ee\'f0\'e7\'e4\cf0\lang1023\f0\ltrch ), although the word is sometimes used in a more extended sense, as a general name for offerings or things presented to the Lord. It is not expressly said, that this kind of offering was only to be an addition to the two last species of bloody sacrifices (the burnt-offering and peace-offering), and that it could never be presented as something separate and independent. But the whole character of the Mosaic institutions, and the analogy of particular parts of them, certainly warrants the inference, that it was not the intention of God that the meat offering should ever be presented alone; as there was here no confession of sin and no expiation of guilt. And accordingly, when the children of Israel were enjoined to bring, on two separate occasions, special offerings of this kind-the sheaf of first fruits, and the two loaves (\cf3\ul Lev_23:10-12\cf0\ulnone , 17-20), on both occasions alike the offering had to be accompanied with the sacrifice \par \par Page 362 THE TYPOLOGY OF SCRIPTURE. \par \par of slain victims. The ordinary employment of the meat-offering was in connection with the burnt and peace-offerings, which were always to have it as a necessary and proper supplement (\cf3\ul Num_15:1-13\cf0\ulnone ). \par \tab The meat-offering, as to its materials, consisted principally of a certain portion of flour or cakes, with which, it would seem, there was always connected a suitable quantity of wine for a drink-offering. The latter is not mentioned in Lev. ii., which expressly treats of the meat-offering, but is elsewhere spoken of as a usual accompaniment (\cf3\ul Exo_29:40\cf0\ulnone ; \cf3\ul Lev_23:13\cf0\ulnone ; \cf3\ul Num_15:5\cf0\ulnone , 10, &c.), and was probably omitted in the second chapter of Leviticus for the same reason, that it was noticed only by implication with the shew-bread, viz. that it formed quite a subordinate part of the offering, and was merely a sort of accessory. Being of the same nature with the shew-bread, which has already been considered, we need not enter here on any investigation into the design of the offering; but may simply mention, in respect to this generally, that it was appended to the burnt and peace-offerings, to shew that the object of such offerings was the sanctification of the people by fruitfulness in well-doing, and that without this the end aimed at never could be attained. \par \tab This meat-offering was not to be prepared with leaven or honey, but always with salt, oil, and frankincense. Leaven or yeast, is a substance in a state of putrefaction, the atoms of which are in a continual motion; hence, it very naturally became an image of moral corruption. Plutarch assigns as the reason, why the priest of Jupiter was not allowed to touch leaven, that "it comes out of corruption, and corrupts that with which it is mingled."\fs16 1\fs24 The New Testament usage leaves no room to doubt, that by the leaven was spiritually meant all manner of malice and wickedness, whatever tends to mar the simplicity and corrupts the purity of the people of God-from. which, therefore, the symbolical offerings that represented the good works and holy lives of the worshiper must be kept separate (\cf3\ul Mat_16:6\cf0\ulnone ; \cf3\ul Luk_12:1\cf0\ulnone ; \cf3\ul 1Co_5:6-8\cf0\ulnone ; \cf3\ul Gal_5:9\cf0\ulnone ).-The prohibition of honey is variously understood; and is very commonly regarded as interdicted for the same reason substantially which excluded leaven, as being both in itself, and as an \par \par \fs16 1 Bib. Cyclop. art. Leaven. \fs24 \par \par Page 363 DIFFERENT KINDS OF SACRIFICE-THE MEAT-OFFERING. \par \par article of diet;, when taken in any quantity, liable to become sour and corrupt. So Winer, Bahr, Baumgarten, and many others. But this seems rather far-fetched, and has little to countenance it in the references made to honey in the Old Testament. There it almost uniformly appears as of all things in nature the most sweet and gratifying to the natural taste-the fitting representative, therefore, of whatever is most pleasing to the flesh. Hence, as Jarchi says, "All sweet fruit was called honey;" and another Jewish authority, connecting the natural with the spiritual here, testifies that" the reason why honey was forbidden, was because evil concupiscence is sweet to a man as honey." (See Ainsworth on \cf3\ul Lev_2:11\cf0\ulnone .) As, therefore, the corrupting element of leaven was forbidden, to indicate the contrariety of everything spiritually corrupt to the pure worship and service of God, so here the most luscious production of nature was also prohibited, to indicate that what is most pleasing to the flesh is not pleasing to God, and must be renounced by his faithful servants.\fs16 1\fs24 \par \tab In regard to the ingredients with which the meat-offering was to be accompanied, there is scarcely any room for diversity of opinion. Salt is the great preservative of animal nature, opposing the tendency to putrefaction and decay. It was, therefore, well fitted to serve as a symbol of that moral and religious purity, which is essential to the true worship of God, and on which all stability and order ultimately depend. Hence, also, it is called "the salt of the covenant of God," being an emblem at once of the perpetuity of this, and of the principles of holy rectitude, the true elements of incorruption, for the maintenance of which it was established. When our Lord said to his disciples: "Ye are the salt of the earth," he wished them to know, that it was their part to exercise throughout society the same sanitary, healthful, purifying, and preservative influence, which salt did in the things of nature. And when again asserting, that every one should have "salt in themselves, and that every sacrifice must be salted with salt" (\cf3\ul Mar_9:49-50\cf0\ulnone ), he intimates, that the pro-\par \par \fs16\tab 1 The prohibition of leaven and honey was only for the usual meat-offering, and did not apply to the first-fruits, as the first-fruits of everything had to be presented to the Lord; hence the wave-loaves were leavened, \cf3\ul Lev_23:17\cf0\ulnone , and honey is mentioned among the first-fruits presented in \cf3\ul 2Ch_31:5\cf0\ulnone . These, however, did not come upon the altar, but were only presented to the Lord, and given to the priests. \fs24 \par \par Page 364 THE TYPOLOGY OF SCRIPTURE. \par \par perty, which enters into the lives of God's people, and renders them a sort of spiritual salt, must be within, consisting in the possession of a good conscience toward God. The oil, symbol of the grace of God's Spirit, with which the meat-offering was to be intermingled, implied that every good work, capable of being presented to God, must be inwrought by the Spirit of God. And that frankincense was to be put upon it, bespoke the connection between good works and prayer, and that all righteous action should be presented to God in the spirit of devotion. So that "the good works of the faithful are represented by the oil, as prompted, quickened, and matured by the Holy Spirit-by the frankincense, as made acceptable and borne heavenwards in prayer-and by the salt, as incorruptible, perpetually abiding signs, and fruits of God's covenant of grace."\fs16 1\fs24 \par \par \fs16\tab 1 Kurtz, Mos. Opfer, p. 102. Compare also what was said above on the showbread, Sec. vi. \fs24\par \cf4\fs23\par }  this section, are of a somewhat peculiar and miscellaneous nature, though they have also certain points in common. We mean to introduce, respecting them, only so much as may be necessary for the explanation of what more particularly belongs to each, as the more general. principles they embodied and illustrated have already been fully considered. The remarks to be submitted must, therefore, be taken in connection with what goes before respecting the greater and more important sacrificial institutions, and pre-suppose an acquaintance with it. \par \par \pard\ltrpar\sl100\slmult0\qc THE RATIFICATION OF THE COVENANT. \par \pard\ltrpar\sl100\slmult0\par \tab The account given of this solemn transaction is referred to in the epistle to the Hebrews (ch. 9:18 22), with an especial respect to the use then made of the sacrificial blood., and for the purpose of proving, that as the inferior and temporary covenant then ratified, required the shedding of animal blood, blood of a far higher and more precious kind must have been required to seal the everlasting covenant brought in by Christ. The whole ceremony stood thus: Moses had on the previous day read the law of the ten commandments, "the words of the Lord," in the \par \par \pard\ltrpar\cf0 Page 366 THE TYPOLOGY OF SCRIPTURE. \par \par audience of the people, with the few precepts and judgments that had been privately communicated to him after their promulgation; then, on the following morning, he caused an altar to be built under the hill, and twelve stones erected beside it, to represent the twelve tribes of the congregation; certain young men, appointed priests for the occasion, were next sent to kill oxen for burnt-offerings and peace-offerings, and the blood of these slain victims being received in basins, Moses divided it into two parts the one of which he sprinkled on the altar, thereby making atonement for their sins, and so rendering them ceremonially fit for being taken into a covenant of peace with God; and with the other half-after having again read the terms of the covenant, and obtained anew from the people a promise of obedience, he sprinkled the people themselves and said, "Behold the blood of the covenant, which the Lord hath made with you concerning all these words." It is added in the epistle to the Hebrews, that the book of the covenant was also sprinkled; which, we presume, must have been done with the first half of the blood, and with somewhat of the same meaning and design with which the mercy seat, that was afterwards placed over the tables of the covenant, was annually sprinkled in the Most Holy Place. \par \tab The grand peculiarity in this service was manifestly the division of the blood between Jehovah and the people, and the sprinkling of the latter with the portion appropriated to them. We found something similar in the consecration of Aaron, whose extremities were touched with the blood of the ram of consecration. But the action here differed in various respects from the other, and was directed to the special purpose of giving a palpable exhibition of the oneness that now subsisted between the two parties of the covenant. Naturally they stood quite apart from each other. Sin had formed an awful gulf between them. But God having first accepted in their behalf the blood of atonement, by that portion which was sprinkled on the altar, they were brought into a capacity of union and fellowship with him; and then, when they had solemnly declared their adherence to the terms on which this agreement was to be maintained, and which simply contained a revelation of God's purposes of righteousness in regard to them, the agreement was formally cemented by the sprinkling of the other part of the blood upon them. Thus they shared part and \par \par Page 367 THE RATIFICATION OF THE COVENANT \par \par part with God; the pure and innocent life he provided and accepted in their behalf became (symbolically) theirs; a vital and hallowed bond united the two into one; God's life was their life; God's table their table; and as a farther sign of this conjunction of feeling and interest, they partook of the meat of the peace offerings, which formed the second kind of sacrifices presented. \par \tab The wonted and necessary imperfections of course marred the completeness of this service; and in Christ alone and his kingdom is a reality to be found, such as the necessities of -the case and the demands of God's righteousness properly required. Here, too, the parties are naturally far asunder, the members of the covenant being all by nature the children of wrath, even as others. And that the covenant of reconciliation and peace might be established on a solid, satisfactory, and permanent basis, there must not only be the shedding of blood, but that blood must be such as both parties have a common interest in such as might be truly called the blood of reconciliation-blood flowing from the heart of One, who was equally the seed of God and the seed of the woman. Such, in the strictest sense, was the blood of Jesus - and in it, therefore, we discern the real, the only real bond of peace, and sure foundation of an everlasting covenant between man and God. He, whose conscience is sprinkled with this, is thereby made partaker of a divine nature; he is received into the participation of the life of God, and is consecrated for evermore to live in the divine communion, and in obedience to the divine will. As the Father is in Christ, so Christ is in him, and he in Christ; and nothing in privilege is wanting for his being admitted into nearest connection with the Godhead, or to enable him. to bring forth such fruits of righteousness, as are required of the possessors of such a dignity. \par \tab But a question may here, perhaps, suggest itself in respect to the covenant itself, which was ratified between God and Israel in the manner we have noticed. For if the terms of that covenant were, as we formerly endeavored to shew, specially and peculiarly the law of the ten commandments, and if this law is equally binding on the church now as a permanent rule of duty, how should it have been taken as the distinctive covenant or bond of agreement with Israel? Was not this, after all, to place Israel simply on a, footing with men universally? And does it not ap- \par \par Page 368 THE TYPOLOGY OF SCRIPTURE. \par \par pear something like an incongruity, to ratify such a covenant by such symbolical and shadowy services? There would, undoubtedly, be room for such questions, if this covenant were entirely isolated from what went before, or came after-if not taken in connection with the relation out of which properly it grew, and with the ordinances and institutions by which it was necessarily followed up. On the one hand, the covenant was prescribed by God as having redeemed his people from a state of bondage, and conferred on them a title to an inheritance of blessing, thereby pledging himself to give whatever was essentially needed, to aid -them in striving after conformity to its requirements of duty. But while these requirements of necessity pointed to the great lines of religious and moral duty binding on the church in every age-for God's own character of holiness being perpetually the same, he could not then take his people bound to live according to other principles of duty than are always obligatory while, therefore, they necessarily possessed that broad and general character, still, in the peculiar circumstances in which Israel stood, many things, on the other hand, necessarily came along with what properly constituted the terms of the covenant, and which were of a merely national, shadowy, and temporary kind. The redemption they had obtained was itself but a shadow of a greater one to come, and so also was the inheritance to which they were appointed. No adequate provision was yet made for the higher wants of their nature; and though, even in that lower territory, on which God was avowedly acting for them and openly revealing himself to them, he could not but exact from them a faithful endeavor after conformity to his law of holiness, as the condition of their abiding fellowship with him, yet the ostensible provision for securing this was also manifestly inadequate, and could only be regarded as temporary. So that the covenant on every hand stood related to the symbolical and typical, though itself neither the one nor the other. As it grew out of relations having a typical bearing, so it of necessity brought with it ordinances and institutions which had a typical character; "it had (appended to it, or bound up with it) ordinances of divine service, and a worldly sanctuary" (\cf2\ul Heb_9:1\cf0\ulnone .) These could not be dispensed with, during the continuance of that covenant; and the members of the covenant were bound to observe them, so long as the covenant \par \par \par Page 369 THE TRIAL AND OFFERING OF JEALOUSY.\par \par itself in that temporary form lasted. The new covenant, however, can dispense with them, because it brings directly into view the things that belong to salvation in its higher interests, and ultimate realities. The inheritance now held out in prospect is the final portion of the redeemed, and the redemption that provides for their entrance into it is replete with all that their necessities require. It is, therefore, a better covenant, both because established upon better promises, and furnished with ampler resources for carrying its objects to a successful accomplishment. Yet, in respect to fundamental principles and leading aims, both covenants are at one; a people established in sacred union with God, and bound up to holiness that they may experience the blessedness of such a union-this is the paramount object of the one covenant as well as of the other. \par \par THE TRIAL AND OFFERING OF JEALOUSY. \par \par \tab The prescribed ritual upon this subject, recorded in \cf2\ul Num_5:11-31\cf0\ulnone , is undoubtedly one of the most remarkable in the Mosaic code; and we introduce it here because it can only be rightly understood, when it is viewed in relation to the covenant-engagement between God and Israel. The national covenant had its parallel in every family of Israel, in the marriage-tie that bound together man and wife. This relation, so important generally for the welfare of individuals and the prosperity of states, was chosen as an expressive image of that in which the whole people stood to God; and on the understood connection between the two, Moses represents in another place (\cf2\ul Num_15:39\cf0\ulnone ), as tile later prophets constantly do, the people's unfaithfulness to the covenant as a committing of whoredom toward God. It was, therefore, in accordance with the whole spirit of the Mosaic legislation, that the strongest enactments should be made respecting this domestic relation, that the behavior of man and wife to each other throughout the families of Israel might present a faithful image of the behavior Israel should maintain toward God, or if otherwise, that exemplary judgment might be inflicted. This was the more appropriate under the Mosaic dispensation, as it was in connection with the propagation of a pure and holy seed, that the covenant was to reach its great end of blessing the world. So that to bring \par \par \fs16 VOL. II. \tab\tab 2 B \fs24\par \par \par Page 370 The TYPOLOGY OF SCRIPTURE. \par \par corruption and defilement into the marriage-bed, was to pollute the very channel of covenant-blessing; and in the most offensive manner violate the obligation to purity imposed in the fundamental ordinance of circumcision. Adultery, therefore, if fully ascertained, must be punished with death (\cf2\ul Lev_20:10\cf0\ulnone ), as a practice subversive of the whole design of the theocratic constitution. And not only must ascertained guilt in this respect be so dealt with, but even strong suspicions of guilt must be furnished with an opportunity of bringing the matter by solemn appeal to God, since guilt of this description, more than any other, is apt to escape detection by arts of concealment, and particularly in the case of the woman, has many facilities of doing so. It is also on the woman that most depends for the preservation of the honor and integrity of families, and hence of greater moment that incipient tendencies in the wrong direction should in her case be met by wholesome checks. \par \tab It was on this account that the ritual respecting the trial and offering of jealousy was prescribed. The terms of the ritual itself imply, and the understanding of the Jews we know actually was, that the rite was to be put in force only when very strong grounds of suspicion existed in regard to the fidelity of the wife. But when suspicion of such a kind arose, the man was ordained to go with his wife to the sanctuary, and appear before the priest. They were to take with them, as a corban or meat-offering, the tenth part of an ephah of barley-meal, but without the usual accompaniments of oil and frankincense. The priest was then to take holy water whence derived, it is not said, but most probably water from the laver is meant, and so the Chaldee paraphrase expressly renders it. This water the priest was to put into an earthen vessel, and mingle it with some particles of dust from the floor of the sanctuary. He was then to uncover the woman's, head, and administer a solemn oath to her-she meanwhile holding in her hand the corban, and he in his the vessel of water, which is now called' the bitter water that causeth the curse." The oath was to run thus: " If no man have lain with thee, and if thou has not gone aside unto uncleanness under thy husband (so it should be rendered, meaning, while under the law and authority of thy husband), be thou free from this bitter water that causeth the curse. But if thou hast gone aside under thy husband. and if thou be defiled, and some man have lain with thee, while under thy husband, the Lord make thee \par \par Page 371 THE TRIAL AND OFFERlNG OF JEALOUSY. \par \par a curse and an oath among thy people, by the Lord making thy thigh to rot, and thy belly to swell; and this water that causeth the curse, shall go into thy bowels, to make thy belly to swell, and thy thigh to rot." To this the woman was to say, Amen, amen; and the priest proceeding meanwhile on the supposition of the woman's innocence, was thens to blot out the words of the curse with the bitter water, and afterwards to wave the offering of barley flour before the Lord, burning a portion of it on the altar;-which done, he was to close the ceremony by giving the woman the remainder of the water to drink. \par \tab The most important part of the rite, undoubtedly, was the oath of purification. The spirit of the whole may be said to concentrate itself there. And, in accordance with the character generally of the Mosaic economy-a character that attached to the little as well as the great, to the individual as well as the general things belonging to it-the oath took the form of the lex talionis; on the one side, announcing exemption from punishment, if there was freedom from guilt; and on the other, denouncing and imprecating, when guilt had been incurred, a visitation of evil corresponding to the iniquity committed-viz. corruption and unfruitfulness in those parts of the body, which had been prostituted to purposes of impurity. The drought of water was added merely for the purpose of giving increased force and solemnity to the curse, and supplying a kind of representative agency for certifying its execution. It was called bitter, partly because the very subjection to such a humiliating service rendered it a bitter draught, and also, because it was to be regarded as (representatively) the bearer of the Lord's righteous jealousy against sin, and his readiness to be avenged of it; hence also, the water itself was to be holy water, the more plainly to denote its connection with God; and to be mingled with dust, the dust of God's sanctuary, in token of its being employed by God with reference to a curse, and to shew, that the person who really deserved it was justly doomed to share in the original curse of the serpent (\cf2\ul Gen_3:14\cf0\ulnone , comp. \cf2\ul Psa_72:9\cf0\ulnone . \cf2\ul Mic_7:17\cf0\ulnone .) Of course, the actual infliction of the curse depended upon the will and power of God, whose interference was at the time so solemnly invoked, and the action proceeded on the belief of a particular providence extending to individual cases, such as would truly distinguish between the righteous and the \par \par Page 372 THE TYPOLOGY OF SCRIPTURE.\par \par wicked. But the whole Mosaic economy was founded upon this assumption, and justly-since that God, without whom a sparrow falleth not to the ground, could not fail to make his presence and his power felt among the people, upon whom he more peculiarly put his name; nor refuse to make his appointed ordinances of vital efficacy, when they were employed in the way and for the purposes to which he had destined them. From not being acquainted with the whole of the circumstances, the principle might often appear to men involved in difficulty as regarded its uniform application. But that it was, especially then, and, with certain modifications, is still, a principle in the divine government, no believer in Scripture can reasonably doubt. \par \tab The other and subordinate things in the ceremonial-such as the use of an earthen vessel to contain the water, the appointment of barley-meal for an offering, without oil or incense, and the uncovering of the woman's head-admit of an easy explanation. The two former, being the cheapest things of their respective kinds, were marks of abasement, and were intended to convey the impression, that every woman should regard herself as humbled, on whose account they had to be employed. The impression was deepened by the absence of oil, the symbol of the Spirit, and of incense, the symbol of acceptable prayer. By the uncovering of the head, this was still more strikingly signified, as it deprived the woman of the distinctive sign of her chastity, and reduced her to the condition of one who had either to confess her guilt, or of one on trial to establish her innocence. The only parts of the transaction that are attended with real difficulty, are those which concern the presentation of the corban of barley-meal. Many both defective and erroneous views have been given of what relates to these; but without referring more particularly to them, we simply state our substantial concurrence with the view of Kurtz (Mosaische Opfer, p. 326), who has placed the matter, we think, in its proper light. This offering, which in 5:25, is called " the jealousy offering," is also in 5:15, called expressly the woman's offering. And that it is to be identified with her, rather than with the man, is plain also from the circumstance, that she was appointed, during the administration of the oath, to hold this in her hands. Nor can we justly understand more by the direction in 5:15, to the man to bring, it, than that, as the whole pro- \par \par Page 373 THE TRIAL AND OFFERING OF JEALOUSY. \par \par perty of the family belonged to him, he should be required to furnish out of His means what was necessary for the occasion. And as the woman was obliged to go with him to the sanctuary for this service, whenever the spirit of jealousy so far took possession of his mind, the offering, though more properly hers, might with perfect propriety be also called the offering of jealousy-being itself the offspring of the spirit of jealousy in the husband. The woman, as was stated, during the more important part of the ceremony, held the offering in her hands, while the priest held in his the water of the curse. The priest, then, appears as the representative and advocate of the man who holds his wife guilty, and, as such, fitly places himself before her with the symbol and pledge of the curse. The woman, on the other hand, maintaining her innocence, as fitly stands before him with the symbol of her innocence, the meat-offering, which was an image of good works, and hence could only be rendered by those who were in a full state of acceptance with God. As soon as the curse was pronounced, and the woman had responded her double Amen, then the articles changed hands. The priest received from the woman her meat-offering, waved and presented it to God, whose it is to try the reins; so that, if he found it a true symbol of her innocence, he might give her to know in her experience, that " the curse causeless should not come." The woman, on her part, received from the priest the water of the curse, and drank it; so that, if it were a true symbol of her guilt, it might be like the pouring out of the Lord's indignation in her innermost parts. Thus the matter was left in the hands of Him who is the searcher of hearts. If there was guilt before Him, then the offering was a remembrancer of iniquity; but if not, it would be a memorial of innocence, and a call to defend the just from false accusations of guilt. The whole service, viewed in respect to individuals, was fitted to convey a, deep impression of the jealous care with which the holy eye of God watched over even the most secret violations of the marriage-vow, and the certainty with which he would avenge them. And viewed more generally, as an image of things pertaining to the entire commonwealth of Israel, it proclaimed in the ears of all the necessity of an unswerving and faithful adherence to covenant-engagements with God, otherwise the curse of indelible shame, degradation, and misery would inevitably befall them. \par \par Page 374 THE TYPOLOGY OF Scripture. \par \par \pard\ltrpar\qc PURIFICATION FROM AN UNCERTAIN MURDER. \par \pard\ltrpar\tab\par \tab The rite appointed to be observed in this case so far resembles the preceding one, that they both alike had respect, not to the actual, but only to the possible guilt of the persons concerned. They differed, however, in the probable estimate that was formed of the relation of the parties to the hypothetical charge. The presumption in the last case was against the accused, here it is rather in their favor; and so the rite in the one seemed more especially framed for bringing home the charge of iniquity, and in the other for purging it away. The rite in this case, however, should not be termed, as it is in the heading of our English bibles, and as it is also very commonly treated by divines, the \i expiation\i0 of an uncertain murder; for there is no proper atonement prescribed. The law is given in \cf2\ul Deu_21:1-9\cf0\ulnone , and is shortly this: -When a dead body was found in the field, in circumstances fitted to give rise to the suspicion of the person having come to a violent end, while yet no trace could be discovered of the murderer, it was then to be presumed, that the guilt attached to the nearest city, either by the murderer having come from it, or from his having found concealment in it. That city, therefore, had a certain indefinite charge of guilt lying upon it-indefinite as to the parties really concerned in the charge, but most definite and particular as regards the greatness of the crime involved in it, and the treatment due to the perpetrator. For deliberate murder the law provided no expiation. Even for the infliction of death, not deliberately, but by some fortuitous and unintentional stroke, it did not appoint any rite of expiation, but only a way of escape, by means of a partial exile. Here, therefore, where the question is respecting a murder, the prescribed ritual cannot contemplate a work of expiation. Nor is the language employed fitted to convey that idea. The elders of the city were enjoined to go down into a valley with a stream in it, bringing with them a heifer which had never been yoked, and there strike off its head by the neck. Then in presence of the priests, the representatives and ministers of God, they were to wash their hands over the carcase of the slain heifer in token of their innocence, and to say, " Our hands have not shed this blood, neither have our eyes seen it. Be merciful, 0 Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto \par \par Page 375 PURIFICATION FROM AN UNCERTAIN MURDER. \par \par thy people of Israel's charge. And (it is added) the blood shall be forgiven them." \par \tab The forgiveness here meant was evidently forgiveness in the more general sense-the guilt in question would not be laid to the charge of the elders of the city, and the punishment clue on account of it not inflicted upon them. They were personally cleared from the guilt, but the guilt itself was not atoned; there was a purgation, but not an expiation. And, accordingly, none of the usual sacrificial terms are applied to the transaction with the heifer. It is not called an oblation, a sacrifice, a sin or trespass-offering; nor was there any sprinkling of its blood upon the altar; and even the mode of killing it was different from that followed in all the proper sacrifices, not by the shedding of the blood, but by the lopping off of the head. Indeed, the process was merely a symbolical action of judgment and acquittal before the priests, not as ministers of worship, but as officers of justice. The heifer, young and unaccustomed to the yoke, therefore chargeable with no blame, was yet subjected to a violent death-a palpable representative of the case of the person whose life had been wantonly and murderously taken away. The carcase of this slain heifer is placed before the elders, and over it, as if it were the very carcase of the slain man, they wash their hands, and solemnly declare their innocence respecting the violent death that had been inflicted on him. The priests, sitting as judges, receive the declaration as satisfactory, and hold the city absolved of guilt. The washing of the hands in water was merely to give additional solemnity to this declaration, and exhibited symbolically what was presently afterwards announced in words. Hence, among other allusions to this part of the rite, the declaration of the Psalmist, " I will wash mine hands in innocence" (\cf2\ul Psa_26:6\cf0\ulnone ); and the action of Pilate, when wishing to establish his innocence respecting the death of Jesus, though it cannot be considered as done with any allusion to the part here performed by the elders over the body of the heifer, yet serves to show how natural it was in the circumstances, according to the customs of antiquity. The leading object of the rite was to impress upon the people a sense of God's hatred of deeds of violence and blood, and make known the certainty with which he would make inquisition concerning such deeds, if they were allowed to proceed in the land. It was one of the fences thrown around the \par \par Page 376 THE TYPOLOGY OF SCRIPTURE. \par \par second table of the law; and if performed on all suitable occasions, must have powerfully tended to cherish sentiments of humanity in the minds of the covenant-people, and promote feelings of love between man and man. \par \par \pard\ltrpar\qc ORDINANCE OF THE RED HEIFER. \par \pard\ltrpar\par The ordinance regarding the Red Heifer (described in Numb. xix.), had respect to actual defilements, though only of a particular kind, and to the means of purification from them. The defilements in question were seen as arose from personal contact with the dead, such as the touching of a dead body, or dwelling in a tent where death had entered, or Lighting on the bone of a dead man, or having to do with a grave in which a corpse had been deposited. In such cases a bodily uncleanness was contracted, which lasted seven days, and even then could not be removed but by a very peculiar element of cleansing, viz. the application of the ashes, mixed with water, of the body of a heifer, red-colored, without blemish, unaccustomed to the yoke, burnt without the camp, and with cedar-wood, hyssop, and scarlet cast into the midst of the burning. \par \tab In regard, first, to the occasion of this very peculiar service, it will readily be understood, that, in accordance with the general nature of the symbolical institutions, the body stands as the representative and image of the soul, and its defilement and cleansing for actual guilt and spiritual purification. This, indeed, was clearly indicated in the ordinance being called " a purification for sin" (ver. 9). But it is the soul, not the body, which is properly chargeable with sin; and the whole, therefore, of what is here described, was evidently intended to serve merely as the shell and outward representation of inward and spiritual realities. Divine truths and lessons were embodied in it for all times and ages. For, what according to the uniform language of scripture, is death? It is the direful wages of sin-the visible, earthly recompense, with which God visits transgression; and being in itself the end and consummation of all natural evils, the state from which flesh naturally and, most of all shrinks with instinctive abhorrence, it is the proper image of sin, both as regards its universal prevalence and its inherent loathsomeness. This may be said of death only \par \par Page 377 ORDINANCE OF THE RED HEIFER. \par \par in the aspect it carries to men's natural state and feelings; and much more may the same be affirmed of it when viewed in connection with the Most High. It stands in utter contrariety to his blessed and glorious nature. For, it is his to have life in himself, and to be even so inseparably connected with the powers and elements of life, that no corruption can dwell in his presence. But death is the very essence of corruption; it is therefore most abhorrent to his nature, and has been appointed as the proper doom of sin, the sign and evidence of sin's exceeding sinfulness. \par \tab This is the painful truth which lies at the foundation of the whole of this rite about the Red Heifer. It is a rite which presents in bold relief what was one grand design of the law's observances, the bringing of sin to remembrance, and teaching the necessity of men's being purified from its pollution. It is true there was no actual sin in simply touching a dead body, or being in the place where such a body lay. In the case of ordinary persons it was even a matter of duty to defile one's self in connection with the death of near relatives. But as the corporeal relations were here made the signs and interpreters of the spiritual, there was, in such cases, the coming, on the part of the living body, into contact with what bore on it the awful mark and impress of sin-a breathing of the polluted atmosphere of corruption, most alien to the region, full of incorruptible and blessed life, where Jehovah has his peculiar dwelling. Therefore, in a symbolical religion like the Mosaic, the neighborhood or touch of a dead body, was most fitly regarded as forming an interruption to the intercourse between God and his people-as placing them in a condition of external unfitness for approaching the sanctuary of his presence and glory, or even for having freedom to go out and in among the living in Jerusalem. That sin, which is the bitter well-spring of death, is utterly at variance with the soul's peace and fellowship with God-that it should, therefore, be most carefully watched against and shunned-that on finding his conscience defiled with its pollution, the sinner should regard himself as incapacitated for holding intercourse with heaven, or performing any work of righteousness, and should betake himself without delay to the appointed means of purification, these are the important and salutary truths which the Lord sought continually to impress upon the \par \par Page 378 THE TYPOLOGY OF SCRIPTURE. \par \par people by means of the bodily defilements in question, and the channel provided for obtaining purification. \par \tab In regard now to the purifying apparatus, there are certainly some points connected with it, which it is scarcely possible to explain quite satisfactorily, and which probably refer to customs or notions too familiar and prevalent in the age of Moses to have then appeared at all strange or arbitrary. But the leading features of the ordinance would present, we conceive, little difficulty, were it not that the whole has been viewed in a somewhat mistaken light. Recent, as well as former, writers have generally gone on the supposition that the ideas concerning sin, and atonement or cleansing, are here represented in a peculiarly intense form, and that from this point of view everything must be explained. We regard the occasion as pointing rather in the opposite direction. It was not an ordinance strictly speaking for sin, but for a sort of incidental, corporeal connection with the effect and fruit of sin-the means of purification not from personal transgression, but from a merely external contact with the consequence of transgression-a symbolical ordinance of cleansing for what, in itself, was only a symbolical defilement. Directly, therefore, and properly it is the flesh and not the spirit that is concerned; and we might certainly expect a marked inferiority in various respects between this ordinance, and such ordinances as were for deliverance from personal transgression. This is precisely what we find. The victim appointed was a female, while in all the proper sin-offerings for the congregation, a male, an ox, was required. And of this victim no part came upon the altar; even the blood was only sprinkled before the tabernacle of the congregation, and that, not by the high-priest, but only by the son of the high-priest; and while the carcase was burnt entire without the camp, not even the skin or the dung was removed from it. From the respect the offering had to bodily defilements, the priest and the other persons engaged in the work, contracted a similar defilement, and had to wash their clothes, and bathe themselves in water. That the ashes were regarded as in themselves clean, is obvious from a clean person being required to gather them up and put them in a clean place; as also from their being the appointed means of purification. For this it was necessary that living or running water should be poured upon them; and then during the seven days that the de-\par \par Page 379 ORDINANCE OF THE RED HEIFER. \par \par filement from contact with the dead lasted, the persons or articles requiring it were twice sprinkled, first on the third, then on the seventh day; after which the restraint was taken off, as to fellowship with the camp. The mixture of the ashes strengthened the cleansing property of the water, not, however (as Bahr thinks), by rendering it a sort of wash,-if that had been all, common ashes might have served the purpose-but rather from their connection with the sin-offering, through which the curse of death was taken away. And the bearing of the whole on Christian times, with respect to the higher work of Christ, is so plainly and distinctly intimated in the epistle to the Hebrews, that there is no need for any further comment': "If the ashes of an heifer sprinkling the unclean, sanctified to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God!" Whoever looks with this view to the ordinance, will see in it the perfect purity and completeness of Christ's character, the corrupt and loathsome nature of that for which he died, the efficacy, and alone efficacy of his blood, so that he who has not this applied to his conscience must inevitably perish. \par \tab [We have taken little or no notice of some of the peculiarities connected with this ordinance, which have given rise to much discussion, but have, as yet, ended in no satisfactory result. The female sex of the victim (sufficiently accounted for, we trust, above), has been thought by Bahr to point to Eve, or the female sex generally, as the mother of life among men, and others have produced equally fanciful reasons. The color was by the Jewish doctors accounted of such difficult interpretation, that they conceived the wisdom of Solomon to have been inadequate to the discovery of it. With Bahr it is the color of blood, life: with Hengstenberg of sin, &c. And the latter recently, as well as many others in former times, have found an allusion in it to the Egyptian notion, that the evil god Typhon was of red color, and the practice prevalent in Egypt of sacrificing red bullocks to him. Only, that the rite here might savor somewhat less of heathenism, not a bullock, but an heifer, was required, to discountenance the idolatrous veneration paid in Egypt to the cow. We deem it quite unnecessary to enter upon any exposure of such fanciful \par \par Page 380 THE TYPOLOGY OF SCRIPTURE. \par otions. It was more likely, we conceive, that the color should bear a respect to the body or flesh of man, for which immediately the offering was presented. Man's body having been taken from the ground, he was called Adam (\cf3\lang1037\f1\rtlch\'e0\'e3\'ed\cf0\lang1023\f0\ltrch ), and it is the same word, only differently pointed, so as to make it sound Edom, which signaled red probably because the kind of redness denoted was a sort of ground or earth-color. Without searching for any more recondite reasons, one can easily perceive a propriety in this particular victim being of such a color, as it had more especially to represent and stand for the bodies of the people. However, no particular stress should be laid upon the circumstance. The burning along with the victim of cedar-wood, hyssop, and scarlet wool, has also given rise to a great variety of suppositions. The cedar from its loftiness, and the hyssop from its smallness, have been regarded by Hengstenberg (Egypt and Books of Moses, and again in Commen. on \cf2\ul Psa_51:7\cf0\ulnone ) as emblems, the one of the divine majesty, and the other of the divine condescension. But the supposition is quite arbitrary, and has nothing properly to support it in Scripture. Besides, it could scarcely be the lofty cedar, which was meant to be used in the ordinance, for such were not to be found in the desert; it must rather have been some species of juniper. (See Bib. Cyclop. art. Eres.) The \i hyssop\i0 , it would appear, was anciently thought to possess some sort of medicinal or abstergent properties, and on that account probably was so much used in purifications. It appears to have been generally used among the Hebrews in sprinklings, along with some portion of scarlet wool. (Comp. \cf2\ul Exo_12:22\cf0\ulnone ; \cf2\ul Lev_14:6-7\cf0\ulnone ; \cf2\ul Psa_51:7\cf0\ulnone ; \cf2\ul Heb_9:19\cf0\ulnone ). It is quite possible that notions and customs regarding these articles, of which now no certain information is to be had, may have led to their use on such occasions as the present. It would seem, however, from what is said in the case of the leper (\cf2\ul Lev_14:6-7\cf0\ulnone ), that their use was merely to apply the cleansing or purifying element-the scarlet and hyssop being probably attached to a stick of cedar. On this account a portion of each was here burnt along with the carcase of the heifer, as the whole together were to furnish the means of purification. But it is needless to pursue the matter farther, as certainty is unattainable, and little comparatively depends on it for a general understanding of the purport and design of the ordinance.] \par \par Page 381 THE LEPROSY AND ITS PURIFICATION. \par \par \pard\ltrpar\qc THE LEPROSY AND ITS PURIFICATION. \par \pard\ltrpar\par \tab The case of the leper, with its appointed means of purification, stood in a very close relation to the one just considered, and the lessons taught in each are to a considerable extent the same. As disease generally is the fruit and evidence of sin, every form of disease might have been held to be polluting, and to have required separate purifications. This, however, would have rendered the ceremonial observances an intolerable burden. One disease, therefore, was chosen in particular, and that such an one as might fitly be regarded at the head of all diseases, the most affecting symbol of sin. This disease, that of leprosy, is described with much minuteness by Moses (Lev. xiii., xiv.), and various marks are given to distinguish it from others, which, though somewhat resembling it, yet did not possess its inveterate and virulent character. It began in the formation of certain spots upon the skin, small at first, but gradually increasing in dimensions; at their first appearance of a reddish color, but by and by presenting a white, scaly shining aspect, attended by little pain, but incapable of being healed by any known remedy. Slowly, yet regularly, the spots continued to increase, till the whole body came to be overspread with them, and assumed the appearance of a white, dry, diseased, unwholesome scurf. But the corruption extended inwardly while it spread outwardly, and affected even the bones and marrow; the joints became first relaxed, then dislocated; fingers, toes, and even limbs dropt off; and the body at length fell to pieces, a loathsome mass of dissolution and decay. Such is the description of the disease given in Scripture, taken in connection with what is known of certain bodily disorders which still go by the name of leprosy. It was disease manifesting itself peculiarly in the form of corruption a sort of living death. \par \tab Persons on whom any apparent symptoms were found of this disease, were ordered to go to the priests for inspection; and if it was ascertained to be real leprosy, then the diseased was removed into a separate apartment, and shut out of the camp, or the city, as a person politically dead. So rigidly was this regulation enforced, that even Miriam, the sister of Moses, could not obtain exemption from it; nor at a later period king Azariah, \par \par Page 382 THE TYPOLOGY OF SCRIPTURE. \par \par since we are told, that from the time he was smitten with leprosy to the day of his death, " he dwelt in a several house" (\cf2\ul 2Ki_15:5\cf0\ulnone ) literally, a house of emancipation, as one discharged from the ordinary service and occupations of the Lord's people. Even in the kingdom of Samaria, where the divine laws were by no means so strictly observed, the history presents to our view lepers dwelling in a separate house before the gate, which they were not permitted to leave even during the straitness of a siege. (2 Kings vii. xiii.) And that there was a place or hill set apart for such in Jerusalem, and called by their name, may be inferred from \cf2\ul Jer_31:38\cf0\ulnone , where mention is made of the hill Gareb, which means, the hill of the leprous. \par \tab Besides this careful separation of the leper, he was to carry about with him every mark of sorrow and distress, going with rent clothes, with bare and uncovered head, with a bandage on the chin or lip, and when he saw any one approaching, was to give timely warning of his condition by crying out, "Unclean, unclean!" Why, we naturally ask, all this in the case only of leprosy? It could not be simply because it was a severe and dangerous disease, for no other disease was ordered to have such signs of grief attached to it, nor did they give occasion to uncleanness, excepting the disorders connected with generation and birth presently to be noticed. Neither could such singular precautions and painful treatment have been employed here on account of the infectious character of the disease, as if the great object were to prevent it spreading around. For, had that been all, several of the things prescribed would have been needless aggravations of the distress, such as the rent clothes, bare head, and covered chin; and, besides, the diseases which go by the name of leprosy, and which are understood to possess the same general character, though hereditary, are now known not to be infectious; while the really infectious diseases, such as fevers, or the plague, have no place whatever in the law, either as regards uncleanness or purification. \par \tab The only adequate reason that can be assigned for the manner in which leprosy was thus viewed and treated, was its fitness to serve as a symbol of sin, and of the treatment those who indulge in sin might expect at the hand of God. It was the visible sign and expression upon the living, of what God thought and felt upon the subject. Hence, when he manifested his righteous \par \par Page 383 THE LEPROSY AND ITS PURIFICATION. \par \par severity toward particular persons, and testified his displeasure against their sins by the infliction of a bodily disease, it was in the visitation of leprosy that the judgment commonly took effect, as in the case of Miriam, Uzziah, and Gehazi. Hence, also, Moses warned the people against incurring such a plague (\cf2\ul Deu_24:9\cf0\ulnone ); and when David besought the infliction of God's judgment upon the house of Joab, leprosy was one of the forms in which he wished it might appear. (\cf2\ul 2Sa_3:29\cf0\ulnone ). So general was the feeling in this respect, that the leprous were proverbially called the smitten, i. e. the smitten of God, and from the Messiah being described in Isaiah as so smitten, certain Jewish interpreters inferred that he would be afflicted with leprosy. (Hengst., Christol. on \cf2\ul Isa_53:4\cf0\ulnone ). Now, viewing the disease thus, as a kind of visible copy or image of sin, judicially inflicted by the immediate hand of God on the living body of the sinner, it is not difficult to understand how the leper especially should have been regarded as an object of defilement, as theocratically dead, until he was recovered and purified. He bore upon him the impress and mark of iniquity, the begun and spreading corruption of death, the appalling seal of Heaven's condemnation. He was a sort of death in life, a walking sepulchre (Spencer, " sepulchrum ambulans"), unfit while in such a state to draw near to the local habitation of God, or to have a place among the living in Jerusalem. And his exiled and separate condition, his disfigured dress, and lamentable appearance, while they proclaimed the sadness of his case, bore striking testimony at the same time to the holiness of God, and solemnly warned all who saw him to beware how they should offend against Him. But these things are written also for our learning, and the malady with its attendant evils, though no longer visible to the bodily eye, speaks still to the ear of faith. It tells us of the insidious and growing nature of sin, spreading, if not arrested by the merciful interposition of God, from small beginnings to an universal corruption-of the inevitable exclusion which it brings when indulged in, from the fellowship of God, and the society of the blessed-of the deplorable and unhappy condition of those who are still subject to its sway-and of the competency of divine grace alone to bring deliverance from the evil. \par \tab The purification of the leper had three distinctly marked stages. The first of these bore respect to his reception into the visible com- \par \par Page 384 THE TYPOLOGY OF SCRIPTURE. \par \par munity of Israel, the next to his participation in their sacred character, and the last to his full re-establishment in the favour and fellowship of God. When God was pleased to recover him from the leprosy, and the priest pronounced him whole, before he was permitted to leave his isolated position outside the camp or city, two living clean birds were to be taken for him; the one of which was then to be killed over a vessel of living or fresh water, so that the blood might intermingle with the water, and the other, after being dipt in this blood-water, was let loose into the open field. That the two birds were properly only one offering, like the two goats on the day of atonement, and that they represented the leper in his two different states, is clear as day. The death of the one imaged the doom that lay upon him on account of his impurity, and which was only prevented from talking full effect upon him by the special intervention of divine goodness. The dipping of the other bird in the blood of the former one, mingled with water, accompanied with the sprinkling of its blood on the leper himself, this represented his participation in the life that had been accepted for him a life, as imaged in the other bird, of enlargement and freedom. As partaker in this new life, he saw in that bird's dismissal, to fly wherever it pleased among the other fowls of heaven, his own liberty to enter into the society of living men, and move freely up and down among them. But in token of his actual participation in the whole, and his being now separated from his uncleanness, he must wash his clothes and his flesh also, even shave his hair, that every remnant of his impurity might appear to be removed, and nothing be left to mar the freedom of his intercourse with his fellow-men. \par \tab In all this, however, there was no proper atonement, and though the ban was so far removed that the leper was now regarded as a living man, and could enter into the society of other living men, he was by no means admitted to the privileges of a member of God's covenant. He had to remain for an entire week out of his own dwelling. Then for his restoration to the full standing of an Israelite, he had to bring a lamb for a trespass-offering, another for a sin-offering, and another still for a burnt-offering, with the usual meat-offering, and a log of oil. The lamb for the trespass offering and the log of oil were for his consecration-the second stage of the process; and for this purpose they were first waved \par \cf4\fs23\par } AyPart 3.8 - Section VIII. a{\rtf1\fbidis\ansi\ansicpg932\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fprq2\fcharset177 TITUS Cyberbit Basic;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue255;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [365]\par \par \par \par \par \par \par SECTION EIGHTH. \par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc SPECIAL RITES AND INSTITUTIONS CHIEFLY CONNECTED WITH SACRIFICE--\par THE RATIFICATION OF THE COVENANT-THE TRIAL AND OFFERING OF \par JEALOUSY-PURGATION FROM AN UNCERTAIN MURDER-ORDINANCE OF \par THE RED HEIFER-THE LEPROSY AND ITS TREATMENT-DEFILEMENTS \par AND PURIFICATIONS CONNECTED WITH CORPOREAL ISSUES AND CHILD-\par BIRTH-THE NAZARITE AND HIS OFFERINGS DISTINCTIONS, OF CLEAN \par AND UNCLEAN FOOD. \par \pard\ltrpar\sl100\slmult0\par \tab THE subjects which we bring together innkled his right ear, the thumb of his right hand, the great toe of his right foot, repeating the same action afterwards with the oil, and pouring also some upon his head. This action with the blood and oil was much the same with that observed in the consecration of the priesthood; but differed, in that the blood used on this occasion was that of a trespass-offering, whereas the blood used on the other was that of a peace-offering. The service still further differed, in that here the consecration came first, whereas as in the case of Aaron the sin and burnt-offering preceded it. The differences, however, are such as naturally arose out of the peculiar situation of the restored leper. As a man under the ban of God and the doom of death, he had lost his place in the kingdom of priests-the Lord's consecrated family, By a special act of consecration he must be received again into the number of this family, before he can be admitted to take any part in the usual services of the congregation. And the blood by which this was chiefly done, was most appropriately taken from the blood of a trespass or guilt-offering, because having forfeited his life to God, there was here, according to the general nature of such an offering, the payment of the required ransom, the (symbolical) discharge of the debt; so that he was at one and the same time installed as the Lord's freeman, and consecrated for his service. The consecration of Aaron, on the other hand, was that of one who already belonged to the kingdom of priests, and only required an immediate sanctification for the peculiar and distinguished office to which he was to be raised. It, therefore, came last, and the blood used was fitly taken of the peace-offering. But when the recovered leper had been thus far restored-his feet standing within the sacred community of God's people, his head and members anointed with the holy oil of divine refreshment and gladness, he was now permitted and required to consummate the process by bringing a sin-offering, a burnt-offering, and a meat-offering, that his access to God's sanctuary, and his fellowship with God himself, might be properly established. What could more impressively bespeak the arduous and solemn nature of the work, by which the outcast, polluted and doomed sinner regains an interest in the kingdom and blessing of God! The blood and Spirit of Christ, appropriated by a sincere repent-\par \par \fs16 VOL. II.\tab\tab\tab 2 \tab C \fs24\par \pard\ltrpar\cf0\par Page 386 THE TYPOLOGY OF SCRIPTURE. \par \par ance and a living faith, this, but this, alone can accomplish the restoration. Till that is done, there is only exclusion from the family of God, and alienation from the life that is in him. But that truly done, the child of death lives again, he that was lost is again found.\fs16 1\fs24 \par \par \pard\ltrpar\qc DEFILEMENTS AND PURIFICATIONS CONNECTED WITH CORPOREAL \par ISSUES AND THE PROPAGATION OF SEED. \par \pard\ltrpar\par \tab A considerable variety of prescriptions exist in the books of Leviticus and Numbers, relating to these defilements and purifications; but, for obvious reasons, we refrain from going into particulars, and content ourselves with giving their general scope and design. The laws upon the subject are to be found chiefly in the 12th and the 15th ch. of Leviticus, the one relating to the uncleanness arising from the giving birth to children, and the other to that arising from issues in the organs therewith connected. The impurities of this class were all more or less directly connected with the production of life. And it may seem strange, at first sight, that production and birth, as well as disease and death, should have been marked in the law as the occasions of defilement. It would be not only strange, but inexplicable, were it not for the doctrine of the fall, and the inherent depravity of nature growing out of it. By reason of this the powers of human life are tainted with corruption, and all that pertains to the production of life, as well as to its cessation, appears enveloped in the garments of impurity. That the whole was viewed in this strictly moral light, and not in relation to natural health or cleanliness, is evident-not only from the predominantly ethical character of the whole legislation of Moses, but also from the kind of purifications prescribed, in which atonement is spoken of as being made in behalf of the \par \par \tab\fs16 1 We have said nothing of what is called the leprosy of clothes and houses, for nothing certain is known of the thing itself-although Michaelis speaks dogmatically enough about both The whole of what he says upon the leprosy is a good specimen of the thoroughly earthly tone of the author's mind; and if Moses had looked no higher than he represents him to have done, he would certainly have been little entitled to be regarded as a messenger of Heaven. The leprosy in garments and houses was evidently considered and treated as an image of that in man; and on that account alone was purification or destruction ordered. See Hengstenberg's Christol. on \cf2\ul Jer_31:38\cf0\ulnone ; Baumgarten on Lev. xii. xiii. \fs24\par \par Page 387 OTHER DEFILEMENTS AND PURIFICATIONS. \par \par parties concerned (\cf2\ul Lev_12:6\cf0\ulnone , 15:30); and also from the references made to the cases under consideration in other parts of Scripture-as in \cf2\ul Eze_36:17\cf0\ulnone , \cf2\ul Lam_1:17\cf0\ulnone -which point to them as defilements in a moral respect. There is no possibility of obtaining a satisfactory view of the subject, or accounting for the place assigned such things in the symbolical ritual of Moses, excepting on the ground of that moral taint, which was believed to pervade all the powers and productions of human nature, and thus regarding them as an external embodiment of the truth uttered by the Psalmist, " Behold I was shapen in iniquity, and in sin did my mother conceive me" (\cf2\ul Psa_2:5\cf0\ulnone .) Some of the Hebrew doctors themselves have virtually expressed this idea, as in the following quotation produced from one of them by Ainsworth on \cf2\ul Lev_12:4\cf0\ulnone , "No sin-offering is brought but only for sin; and it seemeth unto me, that there is a mystery in this matter, concerning the sin of the old serpent" the sin, namely, introduced by the temptation of the old serpent, and in immediate connection with the moral weakness of the woman. \par \tab Indeed, it is by a reference to that original act of transgression that we can most easily explain, both the general nature of the legal prescriptions respecting defilements and purifications of this sort, and some of the more striking peculiarities belonging to them. In what took place in that fundamental transaction an image was presented of what was to be ever afterwards occurring. The woman having taken the leading part in the transaction, she was made to reap in her natural destiny most largely of its bitter fruits; and. that especially in respect to child-bearing: "Unto the woman he said I will greatly multiply thy sorrow and thy conception, and in sorrow shalt thou bring forth children." No doubt, the evil originating in the fall was to cleave to the nature, and appear in the condition of each portion of the human family; but in the female portion the signs of it were to be most apparent, and particularly in connection with the bearing of children. This one fact, prominently written in God's word, and perpetually exemplified in history, sufficiently accounts for the peculiar stress laid on the case of the female in the regulations of the law. The occasions that called for purification on the other side, were comparatively rare; but in hers they were of constant recurrence. And hence also, partly at least, is to be explained the difference in regard to the \par \par Page 388 THE TYPOLOGY OF' SCRIPTURE. \par \par continuance of the period of her uncleanness, when the birth was a female child, as compared with what it was at the birth of a male. In the one case a term of seven days only of total separation from the usual business and intercourse of life, and three and thirty more from the sanctuary; but in the other a term of fourteen days of total separation, and sixty-six more from the sanctuary. It was not from any physical diversity in the cases, as regards the mother herself, that the two periods in the latter case were exactly the double of those in the former; but because it was the birth of one of that sex, with which the signs of corruption in this respect were more peculiarly connected. Partly, we say, on this account, not wholly; for the express mention of circumcision in the case of the male child (ch. xii. 5:3), seems plainly intended to ascribe to that circumstance a portion of the difference. The first stage of the mother's cleansing terminated with the circumcision of her son. On the eighth day he had the corruption of his fleshly nature (symbolically) removed, and stood, as it were, by himself, as the mother also by herself. The terms of separation, therefore, were fitly shortened, so as to make the one only a full week, and the other a full month. But in the case of a female child there was no ordinance to distinguish so precisely between the mother and her offspring; and as if there were a prolonged connection in what occasioned the defilement, so there was for her a prolonged period of separation from social life, and access to the sanctuary. Together with the other circumstances referred to, this is enough to account for the seeming anomaly; and serves also to render more obviously and conclusively certain the reference in the whole matter to moral considerations. \par \tab There is no necessity for enlarging on the prescribed means of purification. They were such, both in the case of men and women, as to bear distinct reference to guilt, and to renewed surrender to the Lord's service. A sin-offering, as well as a burnt-offering was necessary. But to render the way of pardon and acceptance open to all, turtle-doves or pigeons were allowed to be substituted for the more expensive offerings. \par \par \pard\ltrpar\qc THE NAZARITE AND HIS OFFERINGS. \par \pard\ltrpar\par The institution of the Nazarite vow is introduced without any \par \par Page 389 THE NAZARITE AND HIS OFFERINGS. \par \par explanation (Numb. vi.), either as to the manner or the reason of its original appointment; and some have hence inferred that its origin is to be sought in Egypt, and only its proper regulation to be ascribed to Moses. But no traces of it have been found among the antiquities of Egypt, nor could it properly exist there. The Nazarite was to be a living type and image of holiness, he was to be in his person and habits a symbol of sincere consecration and devotedness to the Lord. It was no mere ascetical institution, as if the outward bonds and restraints, the self-denials in meat and drink, were in themselves well-pleasing to the Lord. Such a spirit was as foreign to Judaism as it is to Christianity. The Nazarite was an actual, symbolical lesson in a religious and moral respect; and the outward observances to which he was bound, were merely intended to exhibit to the bodily eye the separation from every thing sinful and impure required of the Lord's servants. \par \tab The import of the name, Nazarite, is simply the separate one, and the vow he took in all ordinary cases, voluntarily took upon him, is said to have been (v. 2.) "for separating to the Lord." What was implied in this separation? There must have been, unquestionably, a withdrawing from one class of things as unbefitting, that there might be the more free and devoted application to another class, as proper and becoming. And we shall best understand what both were by glancing at the requirements of the vow. \par \tab The first was an entire abstinence from all strong drink; from whatever was made of grapes-from grapes themselves, whether moist or dried, from everything belonging to the vine. There can be no doubt that it was the intoxicating property of the fruit of the vine, which formed the ground of this prohibition; for special stress is laid upon the strength of the drink; and as the vine in Eastern countries was the chief source of such drink (although other ingredients, it would seem, were sometimes added to increase the strength) not only wine itself, but the fruit of the vine in every shape, even in forms without any intoxicating tendency, was interdicted-that the separation might be the more marked and complete. A like abstinence was imposed upon the priests when engaged in sacred ministrations (\cf2\ul Lev_10:8\cf0\ulnone ). Like the ministering priest, the Nazarite was peculiarly separated to the Lord, and in his drink, not less than other things, he was to be an embodied \par \par Page 390 THE TYPOLOGY OF Scripture. \par \par lesson, regarding the manner in which the divine service was to be performed. This service-such was the import of that part of the Nazarite institution-requires a withdrawal and separation from whatever unfits for active spiritual employment-from every thing which stupefies and benumbs the powers of a divine life, and disposes the heart for carnal pleasure and excitement, rather than for sacred duty. There must, indeed, be a careful and becoming reserve in regard to the means and occasions of a literal intoxication; but not in respect to these alone. The more inward and engrossing love of money-the eager pursuit after worldly aggrandizement-or the delights of a soft and luxurious ease, may as thoroughly intoxicate the brain, and incapacitate the soul for spiritual employment as the more groveling vice of indulgence to excess in liquor. From all such, therefore, the true servant of God is here warned to abstain, and admonished to keep his vessel, in soul and body, as holiness to the Lord. \par \tab The next thing exacted of the Nazarite was to leave his hair unshorn. And this was so different from the prevailing custom, yet so strictly enjoined upon him, that it might be regarded as the peculiar badge of his condition. Hence, if by accidentally coming into contact with any unclean object, his vow was broken, he had to shave his head and enter anew on his course of service. So also, when the period of the vow was expired, his hair was cropt and burned as a sacred thing upon the altar. Thus he was said to bear " the consecration (literally the separation, the distinctive mark, the crown) of his God upon his head." The words readily suggest to us those of the apostle Paul in \cf2\ul 1Co_11:10\cf0\ulnone , and the appointment itself is best illustrated by a reference to the idea there expressed. Speaking of the propriety of the woman wearing long hair, as given to her by nature for a modest covering, and a token of subjection to her husband, the Apostle adds, that "for this reason she must have power upon her head;" i. e. (taking the sign for the thing signified, as circumcision for the covenant, \cf2\ul Gen_17:10\cf0\ulnone ), she must wear long hair, covering her head, as a symbol of the power under which she stands, a sign of her subjection to the authority of the man. For the same reason, because the hair did not cover the face, a veil was added, to complete the sign of subjection. But the man, on the other hand, having no earthly superior, and being in his manly freedom and dignity the \par \par Page 391 THE NAZARITE AND HIS OFFERINGS. \par \par image of the glory of God, should have his face unveiled, and his hair cropt; hence, it was counted even a shame, a renouncing of the proper standing of a man, a mark of effeminate weakness and degeneracy for men, like Absalom, to cultivate long tresses. But the Nazarite, who gave himself up by a solemn vow of consecration to God, and who should therefore ever feel the authority and the power of his God upon him, most fitly wore his hair long, as the badge of his entire and willing subjection to the law of his God. By the wearing of this badge he taught the church then, and the church, indeed, of all times, that the natural power and authority of man, which in nature is so apt to run out into self-will, stubbornness, and pride, must in grace yield itself up to the direction and supremacy of Jehovah. The true child of God has renounced all claim to the control and mastery of his own condition. He feels he is not his own, but bought with a price, and, therefore, bound to glorify God with his body and spirit, which are his.\fs16 1\fs24 The only other restriction laid upon the Nazarite, of a special kind, was in regard to contracting defilement from the dead; for, like the priest, he was discharged from entering into the chamber of death and mourning for his nearest relatives. Separated -for God, in whose presence death and corruption can have no place, the Nazarite must ever be found in the habitations and the society of the living. He must have no fellowship with what bore so distinctly impressed on it the curse and wages of sin. But this sin itself is, in the sphere of the spiritual life, what death is in the natural. It is the corruption and death of the soul. And as the Nazarite was here also an embodied lesson re- \par \par \fs16\tab 1 We deem this by much the most natural and appropriate view of the Nazarite's long hair. It is not a new one, but may be found (though only, indeed, as one among other reasons), in Ainsworth, and later commentators; last and best in Baumgarten Comm. on Numb. vi. It also renders the best explanation of the loss of power in Samson, flowing from his allowing his hair to be shorn for this, viewed in the light presented above, betokened the breaking of his allegiance to his God, ceasing to make God's arm his dependence, and God's will his rule.-The idea of Hengstenberg, Egypt, and Books of Moses, p. 190, that the long hair was a sign of the Nazarite's withdrawing from the world to give himself to the Lord, separating from the world's habits and business, is not sufficiently grounded; more especially, as it does not appear that the Nazarite vow bound men actually to cease from worldly employments. The idea of Bahr, that the hair of men corresponds to the grass of the earth, the blossoms and leaves of trees, and thus imaged the spiritual blossoms and productions of men, the fruits of holiness-is too fanciful and far-fetched to commend itself to any one. \fs24\par \par Page 392 THE TYPOLOGY OF SCRIPTURE. \par \par garding things spiritual and divine he was a living epistle, that might be known and read of all men, warning them to resist temptation, and flee from sin-teaching then that, if they would live to God, they must walk circumspectly, and strive to keep themselves unspotted from the world. \par \tab Such persons in Israel must have been eminently useful, if raised up in sufficient number, and going with fidelity and zeal through the fulfillment of their vow, in keeping alive upon men's consciences the holy character of God's service, and stimulating them to engage in it. The Nazarites are hence mentioned by Amos along with prophets, as among the chosen instruments whom God provided for the good of his people, in proof of his covenant-faithfulness and love: "' And I raised up of your sons for prophets, and of your young men for Nazarites" (ii. 11). They were a kind of inferior priesthood in the land-by their manner of life, as the priests, by the duties of their office, acting the part of symbolical lights and teachers to Israel. And the institution was farther honored by being connected with three of the most eminent servants of God Samson, Samuel, and John the Baptist-on whom the vow was imposed from their very birth, to shew that they were destined to some special and important work of God. This destination to a high and peculiar service, in connection with the Nazarite vow, still more clearly indicated its symbolical character; the more so, as tile end of the institution appears to be always the more fully realized, the higher the individual's calling, and the more entirely he consecrated himself to its fulfillment. Of the three Nazarites referred to, Samson was unquestionably the least, because in him the spiritual separation and surrender to the Lord was most imperfect; he did not resist the temptation to which his singular gift of corporeal strength exposed him, of trusting too much to self; and the gift, when exercised, led him to act chiefly on the lower and merely physical territory. Though in one respect a remarkable witness of the wonderful things which God could do even on that territory by a single instrument of working, he yet proved in another a sad monument of the inefficacy of such instruments to regenerate and save Israel. A far higher manifestation of divine power and goodness developed itself in Samuel, by whom, more than all the other judges, the cause of God was revived; and a higher yet \par \par Page 393 THE NAZARITE AND HIS OFFERINGS. \par \par again in John the Baptist. But highest and greatest of all was Jesus of Nazareth, in whom the idea of the Nazarite rises to its grand and consummate realization-although in this, as in other things, the outward symbol was dropt, as no longer needed. In him alone has one been found who was " holy, harmless, undefiled, and separate from sinners," light of light, perfect even as the Father is perfect, so that, without the least flaw of sin or failing of weakness, he executed immeasurably the mightiest undertaking that ever was committed to the charge of a messenger of Heaven. \par \tab The offerings prescribed for the Nazarite, refer to two points in his history-to his contracting defilement, whereby the vow was broken, and to the period of its fulfillment. In the first case he had to bring a lamb for a trespass-offering, having, like the leper, contracted a debt in the reckoning of God, by which he became liable to judgment, and so requiring to be discharged from this bond, before anything could be accepted at his hands. One pigeon, or turtle-dove, for a sin-offering, and another for a burnt offering, had also to be brought, that he might enter anew on his vow, as from the starting-point of full peace and fellowship with God; and the time past being all lost, his hair had to be cut or shaved, to mark the entirely new commencement. Then, when his period of consecration was finished, he had to bring a whole round of offerings-a sin-offering, in token that, however carefully he might have kept himself for the Lord, sin had still mingled itself with his service, and that he was far from having anything to boast of before God-a burnt-offering, to indicate his desire that not only the sins of the past might be blotted out, but that the imperfection of his obedience to the will of God might be supplemented by a more full, an entire surrender; lastly, a peace-offering, with various kinds of bread and drink-offerings (including wine, of which he also now partook), to manifest that he ceased from his peculiar state of consecration, and entered upon the more ordinary path of dutiful obedience, in settled friendship and near communion with God. \par \par \pard\ltrpar\qc DISTINCTIONS OF CLEAN AND UNCLEAN IN FOOD. \par \pard\ltrpar\par The distinctions made in the Mosaic law, regarding food, are \par \par Page 394 THE TYPOLOGY OF SCRIPTURE.\par \par quite analogous in their nature to some of the prescriptions already noticed under the preceding heads, and stand also in several respects very closely related to the sacrificial institutions. From this latter respect, certain portions of all animals were forbidden to be used as food-the blood, the fat that covered the inwards, probably also these inwards themselves, and the tail of the sheep, which, in the Syrian sheep is a mass of fat. These were the parts which were set apart in sacrifice for the altar of the Lord, and were hence regarded as too sacred for common use (\cf2\ul Lev_3:17\cf0\ulnone , 17:11). Why such parts in particular were devoted to the altar, has already been considered.-With the exception of the parts just mentioned, the bodies of all creatures, that could be used in sacrifice, were considered as clean and given for food. More, indeed, than these; for the permission extended to all animals that at once chew the cud and divide the hoof, comprising chiefly the ox, sheep, goat, and deer species-to such fish as have both fins and scales-and in regard to fowls, though no general rule is given, but only individuals are mentioned, yet it would appear that such as feed on grain or grass were allowed. All others, such as birds of prey, feeling on other birds or carrion, or fish, or insects, serpents, and creeping things, fishes without scales or fins, and animals that do not both divide the hoof and chew the cud, were accounted unclean, and expressly forbidden.\fs16 1\fs24 \par \tab Now, in thinking of what was thus prohibited and allowed in respect to food, we can see at a glance, that the restrictions could not have been issued for the purpose properly of forming a check upon the gratification of the palate. The articles permitted, include, with very few exceptions, all that the most refined and civilized nations still choose for their food. And whether from a certain natural correspondence between the bodily taste, and the kinds of meat in question, or from these possessing the qualities best adapted for food and nourishment, or perhaps from both together, it is at least manifest, that the restrictions under which the Israelites were here laid, imposed upon them no heavy burden; \par \par \fs16\tab 1 There is very considerable difficulty in making out the precise species of birds interdicted. Several of the modern names given to them, are given merely on the authority of the rabbinical writers, which is not greatly to be depended on. There are twenty in all named; and even as given in our English Bibles, they are, with scarcely an exception, such as are in modern times thought unfit as articles of diet. \fs24 \par \par Page 395 DISTINCTIONS OF FOOD. \par \par and that practically they were allowed to eat nearly all that it was desirable or proper for them to consume.\fs16 1\fs24 \tab Some commentators have rested the whole matter upon this ground; and have thought that the prohibition to use other kinds of flesh was sufficiently accounted for, by those allowed being the most easy of digestion, the fullest of nourishment, the best adapted to prevent disease, and promote a healthful state of body. In these respects the kinds permitted were certainly of the highest order; but this is the whole that can be said, as some of those prohibited were not absolutely either distasteful or unhealthy. And it was a proof of the divine wisdom and goodness in this part of the legal arrangements, that the articles appointed for food were among the best which the earth affords. But higher grounds than this must have entered into the distinction; otherwise, the line of demarcation would not have been drawn as between clean and unclean, but rather as between wholesome and unwholesome. That the different species-'permitted were pronounced clean, this evidently brought them within the territory of religion-defilement, excision, death was the consequence of trespassing the appointed landmarks (\cf2\ul Lev_11:43-47\cf0\ulnone ). The law respecting the two classes is made to rest, in the passage referred to, upon the same footing with all the rights and institutions of Judaism, viz., the holiness of God, demanding a corresponding holiness on the part of his people. So that the outward distinctions could only have been intended to be observed as symbolical of something inward and spiritual. Of what, then, symbolical? \par \tab If we look to the Jewish doctors for the answer, we shall certainly find, that they understood by the unclean animals different \par \tab\par \tab\fs16 1 The kind of flesh that seems principally to form an exception is pork, which is now in common use, and yet was forbidden food to the Israelites. Indeed, it was regarded as so peculiarly forbidden, that it was sometimes put as the representative of whatever is most foul and abominable (\cf2\ul Isa_65:4\cf0\ulnone , 66:3, 17.) But though in common use now, it is still esteemed an inferior sort of butcher meat, and chiefly consumed by persons in humble life. And the special dislike to it among the Israelites probably arose in part from their connection with Egypt, where, though once a year every house sacrificed a pig to Osiris, yet the animal itself was accounted unclean, and the swineherds formed an inferior race, with whom the other tribes would not intermarry, and who were not permitted even to enter the temples of the gods; see Teeren, Afr. ii. p. 148; Wilkinson, i. 239, iii. 34, 4:46. The filthy habits of the sow also rendered it a very natural and fitting image of what is impure. Reference to this is expressly made in \cf2\ul Pro_26:11\cf0\ulnone , \cf2\ul 2Pe_2:22\cf0\ulnone . \fs24\par \par Page 396 The TYPOLOGY OF SCRIPTURE. \par \par sorts of people, with whom the Jews were to have no communion, as between brethren-such as the Babylonians, Medes, Persians, Romans, &c. And we can readily perceive how the restrictions in question would, in point of fact, operate to prevent any free and friendly intercourse at meals; for at the table of a heathen, not only might the eye of a Jew be offended by seeing articles served up for food, which his law taught him to regard as abominations, but he would scarcely feel at liberty to taste of others, lest in the preparation the flesh had not been carefully separated from the blood and fat. Practically, there can be no doubt, the distinctions as to clean and unclean, lawful and unlawful in food, did, to a great degree, cut off the Jews from social intercourse in meat and drink from the rest of the world. But if we ask, why the forbidden articles of diet should have represented idolatrous nations, rather than any other sources of defilement within the land of Israel itself? or what fitness there was in the particular things prohibited for food, to stand as images of the persons or things to be shunned in the daily intercourse of life? We shall look in vain for any satisfaction to the Jewish doctors, nor is it it possible to find this by treading in their footsteps. \par \tab We must look somewhat deeper; and if we do, the leading principles, at least, of the distinction, will be found intelligible enough, and in perfect accordance with the general spirit of the Mosaic economy. The body requires food; and as in all its relations, the body was made to image relations of a higher and more important nature, so, in particular, the manner it was dealt with in respect to food, must be of a kind fitted to represent what concerned the proper sustenance and enjoyment of the soul. The food, therefore, could not be everything that might come in the way, capable of being turned into an article of diet; for in a fallen world the soul that would be in health and prosper, must continually exercise itself to a choosing between the evil and the good. Hence, to present a shadow of this in the lower province of the bodily life, there must here also be an evil and a good-a permitted and a forbidden-a class of things to be taken as lawful and proper, and another class to be rejected as abominable. It must also be God's own word, which should regulate the distinction, which should single out and sanctify certain kinds of food from the animal creation (within which alone the distinction \par \par Page 397 Distinctions OF FOOD. \par \par could properly be drawn), for the comfortable support of the body. But in doing this, the word of God did not act capriciously or without regard to the natural constitution or fitting order of things; and while it prescribed with an absolute authority what should or should not be eaten, it selected in each department for man's use the highest of its kind whatever it was best and most agreeable to its nature to partake of. But in choosing out such things, in the sphere of the bodily life, putting on them a stamp of sacredness, that they might be adapted to the use of a consecrated people, and commanding them to look upon all that lay beyond as common and unclean, what was it but to make the things of that lower sphere speak as a kind of elbow monitor in regard to the higher? to bring perpetually to the remembrance of the covenant-people, that they must restrain and regulate the dispositions of their nature, and that, surrounded as they were on every hand with the means and occasions of evil, they must be ever directed by a spiritual taste, formed after the pattern of the law of God? It said-it says still, for though the outward ordinance is gone, its spiritual meaning remains-Child of God, thou must put a bridle in thy mouth, and a rein upon the neck of thy lust; thy path must be chosen with the most careful discrimination, and a holy reserve maintained in thy intercourse with the objects and beings around thee. For the world has a thousand channels through which to pour in upon thee its pollution, and separate between thy soul and God. Let his word, therefore, in all things be thy directory; make the precepts of his mouth thy choice; and since " evil communications corrupt good manners," set a watch upon thy companionships as well as thy doings-go not in the way of sinners, nor be desirous to eat of their dainties, for righteousness has no part with unrighteousness, and the companion of fools shall be destroyed. \par \tab Taking this view of the ordinance, we get at once at the root of the matter, and have no need to search for recondite and fanciful reasons in the scales and fins, or the chewing of the cud, and the dividing of the hoof. Neither do we need to stop at the merely external, and, in part, arbitrary distinction between one nation and another; for we have here a principle which comprehends that and much more within its bosom. We see also how completely the Jews of our Lord's time erred regarding this ordinance, \par \par Page 398 THE TYPOLOGY OF SCRIPTURE. \par \par from their carnal sense and want of spiritual insight. They erred here, as in other things, by resting in the mere outward distinction-as if God cared with what sort of flesh the body was sustained! or as if the holiness he was mainly in quest of, depended upon the things which ministered to men's corporeal necessities! Gross and carnal in their ideas, they knew not that God is a spirit, who, in all his ordinances, deals with men as spiritual beings, and seeks to form them to the love and practice of what is morally good. Christ, therefore, sharply rebuked their folly, and declared with the utmost plainness, that defilement in the eye of God is a disease and corruption of the heart, and that not the kind of food which enters into the body, but the kind of thoughts and affections which come out of the soul, is what properly renders men clean or unclean. This obviously implied that the outward distinction was from the first appointed only for the sake of the spiritual instruction it was fitted to convey. It implied, further, that the outward, as no longer needed, and as now rather tending to mislead, was about to vanish away, that the spiritual and eternal alone might remain. And the vision shortly after unfolded to St Peter, with the direction immediately following, to go and open the door of faith to the Gentiles, as in God's sight on a footing with those who had eaten nothing common or unclean, made it manifest to all, that as at first the outward symbol had been established for the sake of the spiritual reality, so again for the sake of that reality, which could now be better secured otherwise, the symbol was finally and for ever abolished. \par \tab By looking back upon this ancient ordinance, the follower of Christ may be taught to remember: 1. That he is constantly in danger of contracting spiritual defilement, through the love of improper objects, or entering into unhallowed alliances. 2. That he is therefore bound to exercise himself to watchfulness, and to practice self-denial, apart from which the graces of religion can never grow and flourish in the world. 3. But that still, so far from loosing by this restraint and discipline of his nature, he is a gainer in everything essential to his real happiness and well-being. The Lord withholds nothing that is good; and the enjoyments he does interdict are only such dangerous and hurtful gratifications, as never fail to bring with them a painful recompense of evil. \par \cf3\fs23\par } OHO=wPart 3.9 - Section IX. b{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fprq2\fcharset1772S=yPart 3.9 - Section IX. a{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;} APart 3.8 - Section VIII. b{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\cf1\lang1023\f0\fs24\par Page 385 THE LEPROSY AND ITS PURIFICATION.\par \par before the Lord. Then with a portion of the blood of the trespass,-offering, the priest spri{\f1\fnil\fprq2\fcharset0 TITUS Cyberbit Basic;}{\f2\fnil\fprq2\fcharset177 TITUS Cyberbit Basic;}} {\colortbl ;\red1\green1\blue1;\red0\green0\blue255;\red0\green128\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [399] \par \pard\ltrpar\sl100\slmult0\par \par \par \par \par \par \pard\ltrpar\sl100\slmult0\qc\fs28 SECTION NINTH. \fs24\par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc THE STATED SOLEMNITIES AND FEASTS-The WEEKLY SABBATH-THE \par FEAST OF THE PASSOVER-OF PENTECOST-OF TRUMPETS (NEW MOONS) \par -THE DAY OF ATONEMENT-THE FEAST OF TABERNACLES-THE SAB-\par BATICAL YEAR, AND YEAR OF JUBILEE. \par \pard\ltrpar\sl100\slmult0\par \par \tab THE name of Feasts, which in modern times is generally applied to the sacred seasons and religious meetings of the people of Israel, is far from conveying a correct idea of their nature and design. The most general designation applied to this in Scripture itself is moadeem (\cf2\lang1033\f1 \lang1037\f2\rtlch\'ee\'e5\'f2\'e3\'e9\'ed\cf1\lang1023\f0\ltrch ), which properly signifies assemblies. And the reason why they were so called is given both at the beginning, and again at the close of the twenty-third chapter of Leviticus, which professedly treats of the sacred festivals; they were so called, because they were the occasions on which assemblies were to be held for religious purposes: " The moadeem of Jehovah, on which ye shall call holy convocations, these are the moadeem" (v. 2, 4, 37). In this most general view, therefore, they should rather be called the stated solemnities of the Israelites, or their seasons for social and public worship, than feasts. It is under that aspect, principally, that they are considered in the chapter of Leviticus referred to; and hence, the weekly Sabbath there takes precedence of all, because it was the primeval day of sacred rest, of spiritual enjoyment, and divine blessing, "a Sabbath of sabbatism, a convocation of holiness." Th is being the primary and leading character of the stated solemnities of the Mosaic religion, the notion is as groundless as it is derogatory to the character of the Mosaic institutions, which has been so zealously espoused and propagated by many divines on the continent. viz. that the Jewish festivals were chiefly of a political and economic character, and that people met together upon them, not for such grave and ungenial work as hearing sermons and taking\par \par \pard\ltrpar\cf0 Page 400 THE TYPOLOGY OF SCRIPTURE.\par \par part in strictly religious exercises, but rather for good cheer, neighborly intercourse, and purposes of commerce.\fs16 1\fs24 It was, no doubt, one of the designs of the greater solemnities, which red quired the attendance of the people at the sacred tent, that the oneness of the nation might be maintained and cemented together, by stately congregating in one place, and with one soul taking part in the same religious services. "But that oneness was primarily and chiefly a re ligious, and not merely a political one; the people were not simply to meet as among themselves, but with Jehovah, and to present themselves before him as one body; the meeting was in its own nature a binding of themselves in fellowship with Jehovah; so that it was not politics and commerce that had here to do, but the soul of the Mosaic dispensation, the foundation of the religious and political existence of Israel, the covenant with Jehovah. To keep the people's consciousness alive to this, to revive, strengthen, and perpetuate it, nothing could be so well adapted as meetings of the kind referred to."\fs16 2\fs24 \tab That there might be time and opportunity for these holy convocations or religious assemblies, there was of necessity connected with all of them, a cessation of ordinary labor, a season of sacred rest. Besides the seventh day Sabbath, there were of such seasons connected with the stated solemnities, two days at the feast of the Passover (the first and the last,) one at Pentecost, one at th e feast of Trumpets, the day of annual atonement, and two at the feast of Tabernacles (the first and last). As these days plainly took their character from the weekly Sabbath, the rest belonging to them is undoubtedly to be regarded as of the same nature, and carrying the same import with it. Now the rest of the Sabbath, as formerly observed, was throughout sacred rest, given to be enjoyed, and commanded to be observed by the people, because " Jehovah was He that sanctified them." It must, therefore, have been designed to be not of a negative kind merely, but also positive; not a simple withdrawal from ordinary employment, but this\par \par \fs16\tab 1 See, for example, Herder, Ebr. Poesie, i. p. 116, Michaelis, Comm. on Laws of Moses, art. 194, who with great redundancy tells us how jovially such seasons were spent, how the time was sported away in social enjoyment, feasting, dancing, marketing, &c., and who can think of no better excuse for modern sermonizing on Sundays, than that the Bible is an old  book, and needs some explanation. Also de Wette, Archeologie, & 217. \par \tab 2 Bahr, Symbolik, ii. p. 543. \fs24\par \par Page 401 THE WEEKLY Sabbath. \par \par only that employment of another and higher kind might proceed. The resting in such a case must be no carnal repose or idleness far less any letting out of the desires on sensual and worldly enjoyments, but a return of the heart to Him, who is the one great centre of its being, and its only proper resting-place. Hence, all true blessedness has from the first presented itself as an entering into the rest of God. But the cares, the labors, and the comforts of life, however in themselves lawful, or even necessary, all tend to carry the soul out of itself, and away from God. When occupied with these, it has to do with things which are of an inferior nature, and in themselves uncertain and changeable things which are utterly incapable of bringing it to a state of heavenly repose and satisfaction, but are rather calculated to retain it in a state of unrest, because withdrawing its regard from the one absolute and supreme Good, and scattering its desires on things comparatively vain and worthless. The holy rest, therefore, enjoyed in God's Sabbath, and other seasons consecrated to a sacred use, was not so much a relief from toil, as a return to God himself, to blessed communion and intercourse with Him, as the only centre of created being, and the source of all excellence and bliss. \par \tab But for this high end the holy convocations or assemblies were an important and essential means; through these, as one main channel, would the soul seek to attain to its proper rest. Such religious meetings and employments, so far from standing in any sort of antagonism to the true repose of the Sabbath, were most strictly connected with it, and necessary to it. Mainly by such meetings and employments, promoting the soul's fellowship with God, and interest in His blessing', the external rest was converted into a holy Sabbath. Nor is it anything against this view, that both the weekly Sabbath and the holy-days are spoken of as days of refreshment and delight (\cf3\ul Num_10:10\cf0\ulnone ; \cf3\ul Isa_58:13-14\cf0\ulnone ). For, though they would certainly be quite otherwise, if spent as we suppose, to those whose hearts were alienated from the life of God, yet to the true members of the covenant, who knew how to regard God as their Father and their portion, the religious exercises of the day would not only consist with, but most materially contribute to their real satisfaction and spiritual comfort. Like David, they would account these among their highest privileges \par \par \fs16 VOL. II. \tab\tab 2 D \fs24\par \par Page 402 THE TYPOLOGY OF SCRIPTURE. \par \par and happiest moments; and would deplore nothing more than their exclusion, by any untoward event in providence, from the fellowship of those who kept holy-day before the Lord, Accordingly, at the first great celebration of the Feast of Tabernacles in the days of Ezra, we are expressly told, "there was very great gladness;" while yet we learn that, from the first day to the last, they read out of the book of the law of God (\cf3\ul Neh_8:17-18\cf0\ulnone ). It is true, we find no prescription in the law, as to the way in which these holy assemblies, either on the weekly Sabbath or at the annual feasts, were to be conducted. But neither do we find any express legislation regarding such meetings in New Testament times, while yet nothing can be more certain than that they were intended to be held, and negligence in attending them is even marked as a piece of disorderly behavior (\cf3\ul Heb_10:25\cf0\ulnone ). Under both dispensations alike it was left to the Church herself, through her constituted authorities, to make suitable arrangements for the due celebration in public of divine worship, as also to her members generally for the proper employment of the remaining portions of sacred time, so as to secure the general design of their appointment. That the days of holy rest were actually so kept by the pious members of the covenant, is manifest from various incidental allusions occurring in Old Testament Scripture; such as the familiar references made to " the congregations," " the calling of assemblies," "the solemn meetings," and the custom in later times of going even considerable distances to wait on the ministrations of the prophets on Sabbath days and new moons (\cf3\ul 2Ki_4:23\cf0\ulnone ; \cf3\ul Isa_1:13\cf0\ulnone ; \cf3\ul Psa_81:3\cf0\ulnone ). And if we read of no places, like the synagogues of a later age, being appropriated to such meetings, it must be remembered how long it was, even in the Christian Church, before buildings were erected and set apart for worshiping assemblies, how long upper chambers, schools, and other private apartments were used for such purposes. Besides, if we think of the immense numbers of priests and Levites scattered through the land, which might easily have afforded one to every twenty or thirty of the population, capable of attending any meeting for worship, and the character of the religion itself, which admitted of comparatively little of direct instruction, we shall readily perceive that the sacred assemblies, held at a distance from the tabernacle, must have been of a more conver- \par \par Page 403 THE WEEKLY SABBATH. \par \par sational character, and consisted more of outward and social exercises of devotion, than can be fitly introduced now into the worship of Christian congregations. But that it was the design of the Lawgiver they should be held, we conceive he has put beyond all reasonable doubt by marking every weekly and extraordinary Sabbath as a day for holy convocations; while the avowed reason and design of appointing such days clearly inferred the obligation of spending -the time generally in such employments and exercises, whether public or private, as were fitted to promote the soul's establishment and growth in holiness.\fs16 1 \par \par 1 We hold it, therefore, to be an entire error in Bahr to speak of the " weekly Sabbath as simply a day of rest," distinguished from other days merely by the cessation from bodily labor, and the doubling of the daily burnt-offering at the tabernacle (ii p. 566, 578). How such a day could promote, and be one of the most important means of promoting the real sanctification of the people, the learned author has not told us. He leaves the practical bearing of this part of his views, as of most others, a fearful blank; and with all his contendings for a high religious sense, gives no doubtful indications that he would be satisfied with a very low religious practice. it is striking in this connection that, while he strongly repudiates the low and more broadly marked neological views of George, regarding the Feasts and the Books of Moses, this latter author maintains practically a much higher standard upon the proper observance of the sacred times. See especially p. 161 and 202 of his work, Die Milten Jiid. Feste. The right view, as we judge, is defended at considerable length by Meyer, De Temp. Sac. et Festis diebus Heb. P. II. c. 9, where also strong arguments are produced against Vitringa, for holding that even synagogues existed before the captivity; at least, that places for religious meetings were common. More recently, the correct view on this branch of the subject is also set forth and at considerable length vindicated by Hengstenberg, in his treatise, \i Ueber den Tag des Herrn\i0 , p. 20, sq. He holds, from what is written in the Law itself, that the Sabbath was never meant to be restricted to bodily rest; and that persons might be guilty of Sabbath-breaking who preserved the outward rest most scrupulously.-Professor Stuart of Andover, in a work otherwise full of useful matter, on the Old Testament Canon, seems even to make a merit of depreciating the Mosaic institutions as to their fitness for instructing the people and training them to religious habits, p. 66, ss. He says it lies on the face of the whole Jewish history that, before the Babylonish exile, " they had not only no synagogues, but no public, social, devotional worship;" that priests and Levites had no charge to instruct the people; and that " there is not a word in all the Pentateuch of command to the Hebrews to keep the Sabbath by attendance on public worship." What, then, can possibly be meant by its being called a day " for holy convocations?" For what were holy convocations to meet, but for worship? And if God had never given such holy assemblies, how could he again in his anger threaten to take them away? See \cf3\ul Hos_2:13\cf0\ulnone , and Hengs. Christol. there. Certainly, if Moses delivered so many laws connected with the worship and service of God, and suspended the very existence of the people on their fidelity in keeping them, while yet he provided no teachers, no stated times of worship, no adequate means of instruction whatever, even though he had forty long years to think of it, he must have had no great measure of human sagacity, \fs24\par \par Page 404 THE TYPOLOGY OF SCRIPTURE.\par \par \tab The weekly Sabbath, beside being set apart as consecrated time, to be occupied as much as possible in holy convocations, spiritual exercises, and domestic instruction, was distinguished by the offering up of two lambs for a burnt-offering, instead of one, with a proportionally increased meat-offering. This farther marked it out as a day which the Lord set apart for himself, and appropriated for honorable and spiritual employment. A still farther note of distinction was the weekly renewal of the shew-bread of the Sabbath. And as the shew-bread symbolized good works, the perpetual renewal of it on that day pointed to the connection between well-spent Sabbaths and the proper cultivation of righteousness throughout the week. It was by observing that day as one of holy consecration to the Lord, that the church was to become periodically refreshed and invigorated for the active service of God. And in that respect the ordinance teaches an important lesson still; and shews how little we may expect lives of piety and worth apart from the due observance of the Lord's day.-But we proceed now to what are more properly understood by the name of feasts, and which, as we have seen, were all called \i moadeem\i0 , from having one day, if not more, of holy convocations connected with them. \par \par \pard\ltrpar\qc THE FEAST OF THE PASSOVER. \par \pard\ltrpar\par \tab This, in point of order, was the first of all the feasts. It could be held only in the place where the altar and house of God were stationed and all the males with such females, of course, as could conveniently accompany them were ordered to repair thither at the appointed time for its celebration. This time was the month Abib (literally the ear-month, when the corn was in the ear), the first month in the Jewish calendar, and usually commencing somewhere between the beginning and middle of our April. The actual commencement, as in all the other Jewish months, was determined by the moon. On the tenth day of that month, each head of a household was required to separate a kid, or a lamb, commonly the latter, without blemish, and on the four-\par \par \fs16 to say nothing of divine wisdom. With Professor Stuart's views, we should tremble for our own belief in the divine mission of the Jewish Lawgiver. \fs24\par \par Page 405 THE FEAST OF THE PASSOVER. \par \par teenth to kill it toward the evening (literally between the evenings, i. e. late in the afternoon, at the very close of the fourteenth day, but as it would be some time before it could be prepared for being eaten, and as the Jewish day terminated with sunset, while the lamb was sacrificed on the fourteenth, the feast on the sacrifice did not take place till the fifteenth.)\fs16 1\fs24 The blood was given to the priests to sprinkle upon the altar, which determined it to be a sacrifice; and, indeed, the Lord emphatically calls it in two places may sacrifice (\cf3\ul Exo_23:18\cf0\ulnone , 34:25, see Ainsworth, Rivet, in lec., and Hengstenberg, Authen. ii. p. 372). It was that sacrifice, in consideration of which the Lord saved Israel as a people, and gave them a national existence. The body of the lamb was immediately roasted entire, none of its bones being allowed to be broken, nor its flesh to be boiled; if any portion should remain uneaten, to prevent it from seeing corruption, or being put to a common use, it was to be consumed with fire. \par \tab At the original institution the Israelites were commanded to eat the passover with their loins girt, their shoes on their feet, and their staff in their hand; but this appears to have been enjoined only in consideration of the circumstances in which they were then placed, as ready to take their departure from Egypt, and, like the sprinkling of the blood on the door-posts, seems afterwards to have been discontinued. The only permanent accompaniments of the feast appear to have been the unleavened bread, and the bitter herbs, with which the lamb was to be eaten. So strict was the prohibition regarding leaven, that they were ordered to make the most careful search for it in their several dwellings before the slaying of the paschal lamb; so that it might not be killed upon leaven (as the expression literally is, in the passage last referred to), that there might be nothing of this about them at the time of the sacrifice. And the prohibition extended throughout the whole of the seven clays, during which the feast lasted; whence it was so frequently called the feast of unleavened bread. Finally, in addition to the daily offerings for the congregation, there was presented on each of the seven days a goat for a sin-offering, and \par \par \tab\fs16 1 Bib. Cyclopmedia, art. Passover, errs in saying that the feast of unleavened bread did not commence till next morning. It began with the eating of the lamb on the preceding evening when the fifteenth day of the month began. \fs24\par \par Page 406 THE TYPOLOGY OF SCRIPTURE. \par \par two bullocks, one ram, and seven lambs for a burnt-offering, with meat and drink-offerings. \par \tab The feast was, in the first instance, of a commemorative character, being intended to keep in everlasting remembrance the execution of judgment upon Egypt by the slaying of the first-born, and the consequent liberation of Israel from the house of bondage. But why so especially commemorate that event? Because it formed the birth, in a manner, of their existence as a people. It was the stretching out of Jehovah's arm to save them from destruction, and vindicate them to himself as a peculiar treasure above all the nations of the earth. The Lord then did what he afterwards declared by the prophet he had done, " I have formed thee, 0 Jacob, I have redeemed thee, 0 Israel, thou art mine." Above all others, then, this event deserved to be embalmed in the hearts of the people, and held in everlasting remembrance. \par \tab But while thus instituted to commemorate the past, the ordinance of the Passover at the same time pointed to the future. It did this partly in common with all other judgments upon the adversary, and deliverances to God's people. For what Bacon said of history in general. " All history is prophecy"-holds with special application to these portions of it. They are the manifestations of God's character in his relation to his covenant-people; and that character being unchangeably the same, he cannot but be inclined substantially to repeat for them in the future what he has done in the past. Hence we find the inspired writers, in the Psalms and elsewhere, when feeling their need of God's interposition in their behalf, constantly throwing themselves back upon what he had formerly done in avenging -the enemies of his church, and delivering her from trouble; assured that He who had so acted once, had in that given them a sure warrant to look for a like procedure again. But another and still higher element of prophetical import mixed with the singular work of God, which gave rise to the institution of the passover. For the earthly relations then existing, and the operations of God in connection with them, were framed on purpose to represent and foreshadow corresponding, but immensely superior ones, connected with the work and kingdom of Christ. And as all adverse power, though rising here to its most desperate and malignant working, was destined to be put down by Christ, that the salvation of his church might be finally and for \par \par Page 407 THE FEAST OF THE PASSOVER. \par \par ever accomplished, so the redemption from the land of Egypt, with its ever recurring memorial, necessarily contained the germ and promise of this; the lamb perpetually offered to commemorate the past, pointed the expecting eye of faith to the Lamb of God, one day to be slain for the yet unatoned sins of the world; and only when it could be said "Christ our passover has been sacrificed for us," did the purpose of God, which lay enclosed as an embryo in the paschal institution, become fully developed. \par \tab This twofold bearing runs also through the subordinate and accompanying arrangements. The lamb had to be prepared for food to those in whose behalf its blood was accepted, that the sacrifice, by which they were ransomed from destruction, might become to them the food of a new and better life.\fs16 1\fs24 And for this purpose the lamb must be preserved entire, and roasted, so that it might not be served up to them in a mutilated form, nor have part of its substance wasted by being boiled in water. Itself whole and undivided, it was to be partaken of at one and the same time by entire households, and by an entire community, that all might realize their divine calling to the same life, and the oneness, as well as completeness of the means, by which it was procured and sustained. So also, in the higher things of Christ's work and kingdom, while he gave himself unto death for sinners, and suffered the doom he voluntarily took upon him amid the furious assaults of men and devils, yet a special providence secured that his body, after it had received the stroke of death, should be dealt with as a sacred thing, and be preserved free from mutilation or violence the sign and token of its preciousness in the sight of the Father, and of the completeness of the redemption it had been given to provide. But this Saviour, even in death whole and undivided, must also be received as such by his people. No more in their experience, than in his own person, can he be divided. He is in the fullness of his perfected redemption, the one bread of life; and \par \par \fs16\tab 1 It was in this personal eating of the flesh by each household, rather than the killing of the victim, that the people exercised a priestly dignity at the annual celebration of the Passover. At the original celebration, a separate priesthood had not yet been appointed, and so each head of a household did the whole. But afterwards, the priests alone could sprinkle the blood, though the households still ate the flesh of the sacrifice. We mention this in qualification of the opinion of Philo, formerly quoted, which erroneously makes the mere killing a priestly act. \fs24\par \par Page 408 THE TYPOLOGY OF Scriptures. \par \par by partaking of this in a simple and confiding faith, thus, but no otherwise, do sinners become in him one bread and one body possessors of his life, and fellow-heirs of his glory (\cf3\ul 1Co_10:17\cf0\ulnone ;\cf3\ul Joh_6:43-57\cf0\ulnone ). \par \tab The bitter herbs, with which the lamb was to be eaten, may possibly have borne some respect to the affliction and bondage which the Israelites had endured in Egypt. So most of the Jewish, and many also of the Christian commentators, appear to have understood them. But we should rather regard them as pointing, at least chiefly, to that intermingling of sorrow and grief, amid which the soul enters into the fellowship of the life out of death. The life itself, when fairly rooted and grounded in the soul, is one of serene peace and elevated joy; but as it can only be entered on by the working upon the conscience of a sense of sin, and the crucifixion of nature's feelings and desires, there must be bitter experiences  in the way that leads to its possession. The Israelites were made conscious of this in that lower and outward territory on which God dealt with them in Egypt, when at the very time that they were brought to the participation of the grace and life of God, the judgment of Heaven was all around thundering in their ears, and they were obliged to flee in haste and for ever from a land in which they had found many natural delights. And in the higher territory of Christ's everlasting kingdom, the same thing in principle is experienced by all, who through the godly sorrow that worketh repentance unto salvation, take up their cross and follow Jesus. \par \tab The putting away of the leaven, that there might be the use only of unleavened bread, may also be regarded as carrying some respect to the circumstances of the people at the first institution of the feast. And on this account it seems to be called " the bread of affliction" (\cf3\ul Deu_16:3\cf0\ulnone ), because of the trembling haste and much tribulation, !amid which their departure was taken from Egypt. But there can be no doubt that it mainly pointed, as already shewn in connection with the meat-offering, to holiness in heart and conduct, which became the ransomed people of the Lord the uncorrupt sincerity and truth, that should appear in all their behaviour. Hence, while the bitter herbs were only to be eaten at the first with the lamb itself, the unleavened bread was to be used through the whole seven days of the feast-through \par \par Page 409 THE FEAST OF THE PASSOVER.\par \par one complete revolution of time, the primary sabbatical circle, as a sign that the religious and moral purity, which it imaged, was to be their abiding and settled character. Even as now, the very end for which Christ died is, that he might redeem to himself' a people, who must be zealous of good works, sincere and without offense, filled with the fruits of righteousness, which are to the glory and the praise of God. \par \tab The only remaining part of the solemnity was" the presentation to the Lord of a sheaf of barley, which took place on the second day of the feast, and was clone by waving it before the Lord, accompanied by a burnt-offering, with its meat-offering (\cf3\ul Lev_23:12\cf0\ulnone ), in acknowledgment of sin, and dedication of the people's persons and lives to God. It was not accidental, but of set purpose, that the time for the annual celebration of this feast, which commemorated God's act in vindicating for himself the first fruits of Israel as a people, should have been also the season, when they could annually gather the first fruits of the land's increase. The natural thus fitly corresponded with the spiritual. The religious presentation of the first ripe grain of the season, was like presenting the whole crop to God, acknowledging it to be his property, and receiving it as under the signature of his hand. It thereby acquired throughout a sacred character, for if the first fruits be holy, the lump is also holy. The service bore respect to the consecr#ation of the first-born at the original institution of the passover, and was therefore most appropriately connected with this ordinance. Those first-born, as previously noticed, represented the whole people of Israel, and in their personal deliverance and future consecration, all Israel were saved and sanctified to the Lord. So now, when they had reached the inheritance, for which all. was done, there was the yearly presentation of the first of their increase to the Lord, in token of all being derived and held of him; and as the eating of the Passover was like a perpetual renewal of their birth to the Lord, so the waving of the first sheaf was a sort of perpetual consecration of their substance to his glory. Whence, also, being thus connected with the very existence of the people in their redeemed condition, and with the first of their annual increase, the month on which the Passover was celebrated, was fitly made to stand at the commencement of the Jewish calendar. So in the history of the New Testament $church, every thing may be \par \par Page 410 THE TYPOLOGY OF SCRIPTURE. \par \par said to date from the work of Christ in the flesh; and in the history of the believer, from his new birth in Christ unto God. Till then he was dead, but henceforth he begins to live in truth. And living in Christ the whole harvest of a redeemed church springing out of his root, all must be like him, holiness to the Lord. In soul and body, in their condition here and their destiny hereafter, they must be conformed to his image, so that he may be the firstborn among many brethren. \par \par \pard\ltrpar\qc THE FEAST OF WEEKS, PENTECOST. \par \pard\ltrpar\par \tab This feast was appointed to be held at the distance of seven weeks complete, a week of weeks, from the second day of the Passover, when the first ripe barley sheaf was presented, therefore, on the fiftieth day after the former. The males were then again to repair to the house of God. And from the Greek word for fifty being \i Pentecoste\i0 , the feast itself% in the New Testament, and in later times generally, came to be designated Pentecost. But its Bible name is rather that of Weeks, being determined by the complete cycle of weeks, that followed the waving of the barley sheaf at the time of the Passover, and forming the close of that period, which stretched from the one solemnity to the other; whence it was frequently called by the ancient Jews Atzeret (Josephus, iii. 10, 67 Asartha), i. e. the closing or shutting up. \par \tab There are, however, two other names applied to it in the Pentateuch. In \cf3\ul Exo_23:16\cf0\ulnone , it is called "the Feast of Harvest," because it was kept at the close of the whole harvest, wheat as well as barley the intervening weeks between it and the Passover, forming the season of harvest. And in the same passage, as again in \cf3\ul Num_28:26\cf0\ulnone , it is also called, " the Feast of the First-fruits," because it was the occasion on which the Israelites were to present to God the first-fruits of their crop, as now ac&tually realized and laid up for use. This was done by the high-priest waving two loaves in the name of the whole congregation. But, besides this, as they were enjoined to give " the first of all the fruit of the earth to the Lord," to whom it all properly belonged, it was ordered that at this feast they should bring these first-fruits along with them. The precise amount to be rendered of such was not fixed, but was left, as a free-will offering, to the piety of the \par \par Page 411 THE FEAST OF WEEKS, PENTECOST. \par \par individual. The offering itself; however, was a matter of strict obligation; whence the precept of the wise man: " honour the Lord with thy substance, and with the first-fruits of thine increase." The form of confession and thanksgiving recorded in Deut. xxvi. was commonly used on such occasions. \par \tab In later times the feast is understood to have been held for an entire week like the Passover; and is often described as having been originally appointed to be continued for th'e same period. But no time is specified in Scripture for its continuance, and as a holy solemnity it appears to have been limited to one day, when the same number and kind of offerings were presented, as on each day of the Paschal Feast (\cf3\ul Num_28:26-30\cf0\ulnone ). But as the people were specially required at this feast to extend their liberality to their poorer brethren, and invite not only their servants, but also the widow, the orphan, the stranger, and the Levite, to share with them in the goodness which the Lord had conferred upon them (\cf3\ul Deu_16:10\cf0\ulnone ), it is obvious that a succession of days must have been required for its due celebration. \par \tab This feast has been very commonly viewed as, at least, partly intended to commemorate the giving of the law, which certainly took place within a very little of fifty days after the slaying of the Passover-although the the time cannot be determined to a day. But not a hint occurs of this in Scripture, nor is any trace to be found of( it either in Philo or in Josephus. It was maintained by Maimonides and one class of Rabbinical writers, but denied by Abarbanel and another class; and it seems somewhat strange, that the opinion should so readily have found its way into so many Christian authors. The points of ascertained and real moment in connection with the feast are (1.) Its reference to the second day of the Passover, when the first barley sheaf was presented-the former being the commencement, the latter the completion of the harvest period. Hence all being now finished, and the year's provision ready to be used, the special offering here was, not of ripe corn, but of loaves, baked as usual with leaven-representing the whole staff of bread. In this case the fermenting property of leaven was not taken into account. But the loaves were not placed upon the altar, to which the prohibition about leaven strictly referred; they were simply waved before the Lord, and given to the priests. (2.) Then, secondly, there was the refer- \par \pa)r Page 412 The TYPOLOGY OF SCRIPTURE. \par \par ence it bore to the week of weeks-the complete revolution of time, shut in on each hand by a stated solemnity, and thus marked off as a time peculiarly connected with God, a select season of divine working. Why should this season in particular have been so distinguished? Simply because it was the reaping time of the year. Canaan was in a peculiar sense God's land; the people were guests and sojourners with him upon it; he was bound by the relation in which he stood to them (so long as they continued faithful in their allegiance to him) to provide for their wants, and satisfy them with good things. The harvest was the season more especially for his doing this; it was his peculiar time of working in their behalf, when he crowned the year with his goodness, and laid up, as it were, in his storehouses what was required to furnish them. with supplies, till the return of another season. Hence it was fitting that he should be acknowledged both at the beginning a*nd ending of the period-that as the first of the ripening ears of corn, so the first of the baked loaves of bread should be presented to him and that as guests well cared for, and plentifully furnished with the comforts of life, they should at the close come before the Lord to praise him for his mercies, and give substantial expression to their gratitude, by presenting to his representatives a portion of their increase, and causing the poor and needy to sing for joy. \par \tab There are, doubtless, important lessons of instruction here for every age of the Church, in respect even to the sphere of the natural life. But looking to the higher things of grace and salvation, which alone form the antitype to the other, there is here also a time of laying up the provision that is needed for our immortal natures, and a time for the actual participation and enjoyment of it. The provision is for the redeemed, who alone have the new life that is capable of using it; and, therefore, the rite that commemorated the ty+pical redemption, had to take precedence of any thing belonging to the coming harvest, even of the presentation of its first ripening sheaf. But the work of redemption being finished, and the feast of fat things so long in preparation being ready, then the freest welcome is given to come and be satisfied with the loving-kindness of the Lord. And after Christ had suffered and been glorified, what day could be so fitly chosen for the descent of the Holy Spirit as the day of \par \par Page 413 THE FEAST OF TRUMPETS AND THE NEW MOONS. \par \par Pentecost? That Spirit was expressly promised and given for the purpose of taking of the things of Christ, and shewing them to Christ's people; in other words, to turn the riches of his purchased redemption from being a treasure laid up among the precious things of God, into a treasure received and possessed by his people, so that they might be able to rejoice, and call others to rejoice with them, in the goodness of his house. Now the work of God is finished, hen,ceforth the fruitful experience of it among his people proceeds; and the first fruits of the Spirit having assuredly been given, he can never withdraw his hand till the whole inheritance of blessing is enjoyed. \par \par THE FEAST OF TRUMPETS AND THE NEW MOONS. \par \par \tab We couple these together, for, to a certain extent, they were of the same description. Strictly speaking, the New Moons were not feasts, and have no place among the moadeem in the twenty third chapter of Leviticus. They were not days of sacred rest, nor of holy convocations. But being the commencement of a new portion of time, they were so far distinguished from other days, that the same special offerings were presented on them which were presented on the moadeem (\cf3\ul Num_28:11-15\cf0\ulnone ). And they were further distinguished by the blowing of trumpets over the burnt-offerings (\cf3\ul Num_10:10\cf0\ulnone ; \cf3\ul Psa_81:3\cf0\ulnone ). This latter service brought them into a close connection with the Feast of Trumpets;- which was a day of rest and holy convocation, and had its peculiar and distinctive characteristic from the blowing of the trumpets, on which account we may suppose the blowing would then be continued longer, and probably also made to give forth a louder sound than on other days. The feast so characterized took place on the first day of the seventh month, which fell somewhere about our October; and though the people were not required to appear at the tent of meeting, yet, in token of the importance of the day, an additional series of offerings was presented, beside those appointed for the new moons in general. \par \tab There can be no doubt that the sacred use of the trumpet had its reason in the loud and stirring noise it emits. Hence, it is described as a cry in \cf3\ul Lev_25:9\cf0\ulnone (the English word sound there is too feeble), which was to be heard throughout the whole land. \par \par Page 414 THE TYPOLOGY OF SCRIPTURE. \par \par The references to it in Scripture generally suggest the sa.me idea (\cf3\ul Zep_1:16\cf0\ulnone ; \cf3\ul Isa_58:1\cf0\ulnone ; \cf3\ul Hos_8:1\cf0\ulnone ., &c.). On this account the sound of the trumpet is very commonly employed in Scripture as an image of the voice or word of God. The voice of God, and the voice of the trumpet on Mount Sinai, were heard together (\cf3\ul Exo_19:5\cf0\ulnone , 18, 19), first the trumpet-sound as the symbol, then the reality. So also St John heard the voice of the Lord as that of a trumpet (\cf3\ul Rev_1:10\cf0\ulnone ; 4:1), and the sound. of the trumpet is once and again spoken of as the harbinger of the Son of Man, when coming in power and great glory, to utter the almighty word which shall quicken the dead to life, and make all things new (\cf3\ul Mat_24:31\cf0\ulnone ; \cf3\ul 1Co_15:52\cf0\ulnone ; \cf3\ul 1Th_4:16\cf0\ulnone ). The sound of the trumpet, then, was a symbol of the majestic, omnipotent voice or word of God; but of course only in those things in which it was employed in respect to what God had to say to men. /It might be used also as from man to God, or by the people, as from one to another. In this case, it would be a call to a greater than the usual degree of alacrity and excitement in regard to the work and service of God. And such probably was the more peculiar design of the blowing of trumpets at the festivals generally, and especially at the festival of trumpets on the first day of the seventh month. That month was distinguished above all the other months of the year, for the sacred services to be performed in it-it was emphatically the sacred month. Being the seventh month bearing on its name the symbol of the covenant, and of covenant holiness-it was hallowed in its course by solemnities, which peculiarly displayed both God's goodness to his people and their delight in God. For, not only was its first day consecrated to sacred rest and spiritual employment, but the tenth was the great day of yearly atonement, when the high priest was permitted to sprinkle the mercy-seat with the blood of sacrifice, and0 the liveliest exhibition was given which the materials of the earthly sanctuary could afford of the salvation of (Christ. And then on the fifteenth of the same month commenced the Feast of Tabernacles, which was intended to present a striking image of the glory that should follow, as the former of the humiliation and sufferings by which the salvation was accomplished. In perfect accordance with all this, not only is the feast named the Feast of Trumpets, but "a memorial of blowing \par \par Page 415 THE DAY OF ATONEMENT-THE FEAST OF TABERNACLES. \par \par of trumpets," a bringing to remembrance, or putting God, as it were, in mind of the great things by which (symbolically) he was to distinguish the month that was thus introduced; precisely as when they went to war against an enemy that oppressed them, they were to blow the trumpet, and, it is added, "'ye shall be remembered before the Lord your God, and ye shall be saved from your enemies." (\cf3\ul Num_10:9\cf0\ulnone ).\fs16 1\fs24 \par \par \1pard\ltrpar\qc THE DAY OF ATONEMENT.\par \pard\ltrpar\par \tab This day formed the most distinguishing solemnity of the seventh month, and indeed of the whole Mosaic ritual. But we have already treated of it in Section Fifth, and refer to what is said here. \par \par \pard\ltrpar\qc THE FEAST OF TABERNACLES. \par \pard\ltrpar\par This had all the marks of a great and solemn feast. The males were to repair for its celebration to the place where God might put his name; it was to be begun and ended by a day of holy convocation, and the last the eighth, an additional day, so that the whole reached a day beyond the feast of unleavened bread. It is sometimes called " the Feast of In gathering in the end of the year, when thou hast gathered in thy labors out of the field" (\cf3\ul Exo_23:16\cf0\ulnone ; \cf3\ul Deu_16:13\cf0\ulnone ); for it took place immediately before the winter months, and after the labors, not only of the harvest, but also of the vintage and the fruit season generally were passed. The year might, therefore, with an agricultural population like the Israelites, be then considered as tending towards its close; and the comparative leisure of the winter months being before them, they would have ample time for the celebration of the feast. But we remark in passing, that this feast, which began on the fifteenth of the seventh month, being spoken of as falling about the close of the year, is a clear enough proof how little in \par \par \tab\fs16 1 Most commonly by the Jews, and generally also by Christian writers, the Feast of Trumpets is called that of the New Year, viz,. of the civil year, as distinguished from the sacred. But Bahr justly remarks, there is nothing in Old Testament Scripture of this twofold year, nor does any record of it exist till after the Babylonish captivity. It is, therefore, quite arbitrary to regard this feast as pointing at all in such a direction. \par \par } 3 TITUS Cyberbit Basic;}} {\colortbl ;\red1\green1\blue1;\red0\green0\blue255;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\cf1\lang1023\f0\fs24\par Page 416 THE TYPOLOGY OF SCRIPTURE. \par \par the mind of the lawgiver, the Feast of Trumpets at the beginning of it had to do with a New Year. \par \tab The more distinctive appellation, however, of this feast was that of Tabernacles, or, as it should rather be, of booths (\cf2\lang1037\f1\rtlch\'f1\'eb\'cc\'fa\'e4\cf1\lang1023\f0\ltrch \cf2\lang1037\f1\rtlch\'e7\'e2\'cc\cf1\lang1023\f0\ltrch ), because during the continuance of the feast the people were to dwell in booths. A booth is not precisely the same as a tent or tabernacle, though the names are frequently interchanged. It properly means a slight, temporary dwelling, easily run up, and as easily taken down again, a house or shed for a day or two; such as Jacob made for his cattle in the place, which on that account was ca4lled Succoth (booth, \cf3\ul Gen_33:17\cf1\ulnone ), and Jonah for himself; which was so slim and insufficient, that he was glad of the foliage of a gourd to cover him. Tents might also be called booths, because of a very imperfect description as dwelling-places, light and movable, speedily pitched and easily transported, the proper domiciles of a yet unsettled and wandering population. In this respect they form a contrast to solid, fixed, and comfortable houses; as with the Rehabites, whose father commanded them not to build houses, but to dwell in tents; and with the Israelites at large before, as compared with their condition after, they entered the promised land. Hence, may be remarked, the propriety and force of the Apostle's language in the beautiful passage, \cf3\ul 2Co_5:1\cf1\ulnone , "'We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens"-our present bodily frame-work, a frail, slender, temporary dwel5ling; what awaits us hereafter, a house in the proper sense, a permanent, settled, eternal habitation. \par \tab That the feast was of a commemorative character, admits of no question; for it is expressly given as the reason for the people then dwelling in booths, " that their generations might know, that the Lord made the children of Israel to dwell in booths, when he brought them out of the land of Egypt" (\cf3\ul Lev_23:43\cf1\ulnone ). In this respect it was designed, in the first instance, to serve what may always be regarded as the immediate end of all commemorative religious institutions, that, namely, of keeping properly alive the remembrance of the historical fact they refer to. In all cases of this nature, it is of course understood, that the fact itself be one of a primary and fundamental character, containing the germ of spiritual ideas vitally important for every age of the church. Such \par \pard\ltrpar\cf0\par Page 417 THE FEAST OF TABERNACLES. \par \par certainly was the character of6 the period of Israelitish history, when the people were made to dwell in tents or booths after they had left the land of Egypt. It was, in a manner, the connecting link between their house of bondage, on the one hand, and their inheritance of blessing, on the other. Then especially did the Lord come near and reveal himself to them, pitching his own tabernacle in the midst of theirs, communicating to them his law and testimony, and setting up the entire polity which was to continue unimpaired through succeeding ages. Hence, the annual celebration of the feast of tabernacles was like a perpetual renewing of their religious youth; it was keeping in fresh recollection the time of their espousals; and re-enforcing upon their minds the views and feelings proper to that early and formative period of their history. On this account, we have no doubt it was, that the Feast of Tabernacles was the time chosen, every seventh year, for reading the whole law to the people (\cf3\ul Deu_31:10-13\cf0\ulnone ), and not as 7Bahr thinks, because it was the greatest feast, and the one most largely frequented. The law was given them in the wilderness on their way to the land of Canaan, as the law by which all their doings were to be regulated, when they were settled in the land, and on the faithful observance of which their continued possession of it depended. So that nothing could be more appropriate, when commemorating the period, and reviving the thoughts and feelings -of their religious youth, than to have the law read in their hearing. But this shews, at the same time, that the feast of Pentecost could not have been intended to commemorate the giving of the law; as in that case, unquestionably, the time of its celebration would rather have been chosen for the purpose. \par \tab Even in this point of view, there was a much closer connection between the wilderness-life, the booth-dwelling portion of Israel's history, than if it had formed the mere passage from Egypt to Canaan. But the same will appear still more, if we look8 to the bearing it had upon the personal preparation of Israel for the coming inheritance. It was not simply the time of God's manifesting his shepherd care and watchfulness toward them, guiding them through great and terrific dangers, and giving them such astonishing proofs of his goodness in the midst of these, as were sufficient to assure them in all time coming of his faithfulness and love. It was this; doubtless; but, at the same time, much more \par \par VOL II. \tab\tab 2 E \par \par Page 418 THE TYPOLOGY OF SCRIPTURE. \par \par than this. While the whole period was strewed with such tokens of goodness from the hand of God, by which he sought to draw and allure the people to himself; it was also the period emphatically of temptation and trial, by which the Lord sought to winnow and sift their hearts into a state of meekness for the inheritance. Hence the words of Moses, \cf3\ul Deu_8:2-5\cf0\ulnone : " Thou shalt remember all the way by which the Lord thy God led thee these forty years in th9e wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldst keep his commandments or not. And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know that he might make thee know that man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord," &c. This alternating process of want and supply, of great and appalling danger, ever ready to be met by sudden and extraordinary relief, was the grand testing process in their history, by which the latent evil in their bosoms was brought fully to light, that it might be condemned and purged away, and by which they were formed to that humble reliance on God's arm, and single-hearted devotedness to his fear, which alone could prepare them for taking possession of, and permanently occupying the promised land. It proved in the issue too severe for by far the greater portion of the original congregation; or, in other words, the: evil in their natures was too deeply rooted to be effectually purged out, even by such well-adjusted and skilfully applied means of purification; so that they could not be allowed to enter the promised land. But for those who did enter, and their posterity to latest generations, it was of the greatest moment to have kept perpetually alive upon their minds the peculiar dealing of God during that transition-period of their history, in order to their clearly and distinctly realizing the connection between their continued enjoyment of the land, and the refined and elevated state, the lively faith, the binding love, the firm and devoted purpose, to which the training in the wilderness conducted. They must in this respect be perpetually connecting the present with the past, with the close of every season renewing their religious youth; as it was only by their entering into the spirit of that period, and making its moral results their own, that they had any warrant to look forward to another season of joy and p;lenty. For this high \par \par Page 419 THE FEAST OF TABERNACLES. \par \par purpose, therefore, the feast was more especially instituted. And while the fulness of supply and comfort, amid which it was held, as contrasted with their formerly poor and unsettled condition, called them to rejoice, the solemn respect it bore to the desert life, taught them to rejoice with trembling; reminded them- that their delights were all connected with a state of nearness to God, and fitness for his service and glory; and warned them, that if they forsook the arm of God, or looked to mere fleshly ease and carnal gratifications, they would inevitably forfeit all title to the goodly inheritance they possessed. Hence, also, when this actually came to be the case, when the design of this feast had utterly failed of its accomplishment, when Israel "knew not that it was the Lord who gave her corn and wine and oil, and multiplied her silver and gold," he resolved to send her again through the rough and sifting process of hess of the desert. The palm tree was particularly named merely from having the richest foliage, and thus presenting the best symbol of joy. The history of our Lord shews how naturally the people associated the palm leaf with joy (\cf3\ul Joh_12:12\cf0\ulnone ). \par \tab In regard to the mode of celebrating the feast, beside the dwelling in booths, there was a great peculiarity in the offerings to be presented. The sin-offering was the same as on the other feast days, a single goat; but for the burnt-offering the rams and lambs were double the usual number, two and fourteen instead of one and seven; while in place of the two young bullocks of other days, there were to be in all during the. seven days of the feast seventy, and these so divided, that on the last day there were to be seven, eight on the day preceding, and so on, up to, thirteen, the number offered on the first day of the feast. The eighth day did not properly belong to the feast, but was rather a solemn winding up of the whole feast-season; ?the offerings for it, therefore, were much of the usual description. But for those peculiarities in the offerings properly connected with this feast the double number of one kind, and the constant and regular decrease in another, till they reached the number of seven, we are still without any very satisfactory reason. The greater number may possibly be accounted for by the occasion of the feast, as intended to mark the grateful sense of the people for the Lord's goodness after having reached not only Canaan, but the close of another year of its plentiful increase in all natural delights. We make no account of its being called in a passage often quoted from Plutarch (Sympos. i. 4, 5), " the greatest of the Jewish feasts," as also by Philo, Josephus, and most of the Rabbis; for there is no ground in Scripture for making it in itself greater than the Passover, and in vital importance both of them fell below the day of atonement. The other point is more obscure. That; some stress was intended to be laid on th@e whole number 70, ten times seven, \par \par Page 421 THE FEAST OF TABERNACLES.\par \par the two most sacred and complete numbers, is probable. But the gradual diminution till seven is reached, we confess lies beyond our discernment. The views of the Rabbis are mere conjectures, most of the frivolous and nonsensical. To see in it, with Bahr, a reference to the waning moon, is quite unsatisfactory; nor is it less so to understand it, with the greater part of the older typologists, of the gradual ceasing of animal sacrifice, for there should then have been none on the last day, or at most one, whereas there were still seven-the very symbol of the covenant. We might rather regard it as intending to point to this covenant, as designed to impress upon the people the conviction, that however their blessings might increase, and however many their grateful oblations might be, yet they must still settle and rest in the covenant, as that with which all their privileges and hopes were bound up. But we can scarAcely venture to present this as a satisfactory explanation. We only mention farther regarding the observance of the feast, that several things were added in later times, and, in particular, the practice of drawing water from the fountain of Siloam, and pouring it on the sacrifice, together with wine, amid -shouts of joy, and every manifestation of exuberant delight. This was done, however, only during the seven days of the feast, not on the eighth or last, as is commonly represented. (See Winer's Real-wort. on the feast, also Bib. Cyclopedia). And if our Lord, in \cf3\ul Joh_7:37\cf0\ulnone , when he said, on the last, the great day of the feast, " If any man thirst, let him come unto me and drink"-if he made any reference to the libations connected with the feast, it must have been to the cessation on that day, rather than to the performance of the wonted ceremonies. He took advantage of the want, and intimated, that in him the reality was to be found of what on the other days had been exhibited, but whiBch had now ceased. \par \tab The Israelites in their outward history were a grand type of the real children of God; and, therefore, in this feast, which brought the beginnings and the endings of their history together, we naturally look for a condensed representation of a spiritual life, whether in individuals or in the church at large. We see its antitype first of all, and without its imperfections, in the man Christ Jesus-who also was led up, after an obscure and troubled youth, into a literal wilderness, to be tempted forty days, a day \par \par Page 422 THE TYPOLOGY OF SCRIPTURE. \par \par for a year, that the people might the more readily identify him with the true Israel; and when Satan could find nothing in him, so that he was proved to be fitted for accomplishing the work; of God, and casting out the wicked one from his usurped dominion, he came forth to enter on the great conflict of man's and the world's redemption. In this great work, too, the beginning and the end meet together, and are Cunited by a bond of closest intimacy. The sufferings necessarily go before and lay the foundation for the glory. Jesus must personally triumph over sin and death before he can receive the kingdom from the Father, or be prepared to wield the scepter of its government, and enjoy with his people the riches of its fulness. And, therefore, even now when He has entered on his glory, to shew the bond of connection between the one and the other, lie still presents himself as " the Lamb that was slain," and receives the adorations of his people, as having by his obedience unto death redeemed them from sin, and made them kings and priests unto God. \par \tab With a still closer resemblance to the type, because with a greater similarity of condition in the persons respectively concerned, is the spiritual import of the feast to be realized in the case of all genuine believers. And on this account the prophet Zechariah, when speaking of what is to take place after the final overthrow of the church's enemies, represenDts all her members as going up to Jerusalem to keep the Feast of Tabernacles (xiv. 16). She shall then rejoice in- the fullness of her purchased and redeemed inheritance, and have her experiences of heavenly enjoyment heightened and enhanced by the remembrance of the past tribulation and conflict. Now she is passing through the wilderness; it is her period of trial and probation; she must be sifted and prepared for her final destiny by constant alternations of fear and hope, of danger and deliverance, of difficulties and conquests. By these she must be reminded of her own weakness and insufficiency, her proneness to be overcome of evil, and the dependence necessary to be maintained on the word and promises of God; the dross must be gradually purged out, and the carcase of the old man at last thrown off and left to perish in the desert, that with the new man, all purified and refined into a glorious image of God, she may take possession of the heavenly Canaan. Then shall she ever hold with her Divine Head Ea feast of taber \par \par Page 423 THE SABBATICAL YEAR.\par \par nacles; living and reigning in his kingdom, satisfied with his fullness, even as with marrow and with fatness; and so far from grudging at the trials and difficulties of the way, rather rejoicing the more on account of them, because seeing in them a course of discipline absolutely needed for the enjoyment, of Heaven's fullness of life and blessing, and feeling assured that if there had been no wilderness to pass through on earth, there should have been for her no inheritance with God in glory. The glorious company in Rev. vii., clothed in white robes, and with palms in their hands, representatives of a redeemed and triumphant church, are the final antitypes of the Israelites keeping the Feast of Tabernacles \par \par \pard\ltrpar\qc THE SABBATICAL YEAR. \par \pard\ltrpar\par \tab The appointment of a Sabbatical year does not strictly belong to the stated festivals, nor is it included among these in the 23d chapter of Leviticus, butF it was very closely related to them, and in some respects had the same purposes to serve. It is hence called by the name moed, festival, in \cf3\ul Deu_31:10\cf0\ulnone . The principal law on the subject is given in \cf3\ul Lev_25:1-7\cf0\ulnone . There it is enjoined, that after the children of Israel came into possession of the land of Canaan, they were to allow it every seventh year an entire season of rest. The land was to be untilled-a promise being also given of such plenty on the sixth year as would render the people independent of a harvest on the seventh. They might enjoy a year's respite from their toils, and yet be no losers in their worldly condition. But, as there would still be a certain return yielded from the fruit-trees and the ground, so whatever grew spontaneously was to be used, partly indeed by,the owner, but by him in common with the poor and the stranger that might sojourn among them. And along with this freedom to the humbler classes of the community, there was also ordained, by aG subsequent law (Deut. xv.), a release from all personal bondage and a canceling of debts. The name given to this year, "' a Sabbath of rest," and " a Sabbath to the Lord," alone denotes its close connection with the weekly Sabbath; and this was farther confirmed by the promise of a larger increase than usual on the sixth year, corresponding to the double portion of manna that fell on the \par \par Page 424 THE TYPOLOGY OF SCRIPTURE. \par \par sixth day in the wilderness. On account of this connection and resemblance, Calvin has assigned it (in his Commentary) as one of the reasons of the appointment, that " God wished the observance of the Sabbath to be inscribed upon all the creatures, so that wherever the Jews turned their eyes, they might have it forced on their notice" \par \tab The sacredness of the rest during this year was more especially indicated by the prescription, that the whole law should be read that year at the feast of tabernacles. Such a prescription could not simply mean, that theH time at the feast was to be so spent; for that might have been done, so far as the necessary time was concerned, any year. It must rather have been designed to teach the Israelites, that the year, as a whole, should be much devoted to the meditation of the law, and engaging in exercises of devotion. If they entered, as they should have done, into the divine appointment, the release from ordinary work would be gladly taken as an opportunity to direct the mind more to divine things, to be more frequent in conversing with each other upon the history of God's dealings in the past and future, and giving a fuller attendance upon the stated solemnities of worship. How much, too, would the periodical return of such a season be fitted to impress upon all ranks and classes of the people the solemn fact, that the land, with every plant and creature in it, was the Lord's! Nor, could it be less fitted to impress upon the richer members of the community the image of God's beneficence and tender consideration of the poIor and needy. Such an institution was utterly opposed to the niggardly and selfish spirit which would mind only its own things, and would grind the. face of the poor with hard exactions or oppressive toil, in order to gratify some worldly desires. No one could imbibe the spirit of the institution without being as distinguished for his humanity and justice toward. his fellow-men, as for his: piety toward God. \par \tab It may possibly be thought, that the encouragement given to idleness by such a long cessation from the ordinary labors of the field, would be apt to counterbalance the advantages arising from the institution, The cessation, however, could only be comparative, not absolute; and each day would still present certain calls for labor in the management of household affairs, the superintendence or care of the cattle, the husbanding of the provisions \par \par Page 425 THE YEAR OF JUBILEE. \par \par laid up from preceding years, and the execution, perhaps, of improvements and repairs. The ordiJnance was abused, if it -was turned to an occasion for begetting habits of idleness. But the solemn pause which it created in the common occupations and business of life-the arrest it laid on men's selfish and worldly dispositions and the call it addressed to them to cultivate the graces of a pious, charitable, and beneficent life,-these things conveyed to the Israelites, and they convey still to the church of God (though the outward ordinance has ceased) salutary lessons, which in some form or another must ever be listened to, if the interest of God is to prosper in the world. \par \par \pard\ltrpar\qc THE YEAR OF JUBILEE. \par \pard\ltrpar\par \tab This institution stood in"'the closest relation to the Sabbatical year, and may be regarded as the higher form of the same. It was appointed that when seven weeks of years had run their course, this great Sabbath-year, the year of jubilee, should come; when, not only as in the ordinary Sabbatical year, the land should be allowed to rest, the fruit-trees tKo grow unpruned, and debts to be canceled, but also every personal bond should be broken, every alienated possession restored to its proper owner, and a general restitution should take place. The sabbatical idea, as involving a participation in the perfect order and peaceful rest of God, rose here, so far as social arrangements were concerned, to its proper consummation; it could ascend no higher in the present imperfect state of things, nor accomplish any more. Its object was one of deliverance-deliverance from trouble, grievance, and oppression-a restitution to order and repose, so that the face of nature and the aspect of society might reflect somewhat of the equable, brotherly, well-ordered condition of the heavenly world. As such it fitly began, not at the usual commencement of the year, but on the day after the yearly atonement in the seventh month when the sins of the people in all their transgressions were (symbolically) atoned for and forgiven by God-when all, in a manner, being set right betweenL them and God, it became them to see that every thing was also set right between one person and another. It implied, however, that Canaan was not the region \par \par Page 426 THE TYPOLOGY OF SCRIPTURE. \par \par of bliss, in which the desire of the righteous was to find its proper satisfaction, but only an imperfect type and shadow of what should actually be so. It implied, that every thing there was constantly tending, through human infirmity and corruption, to change and deteriorate what God had settled; so that times of restoration must perpetually come round to check the downward tendency of things, to rectify the disorders which were ever springing into existence, and especially to maintain and exhibit the principle, that every one entitled to dwell with God was also entitled to share in his inheritance of blessing (v. 23). \par \tab Happy had it been for Israel if he had heartily fallen in with these restorative Sabbatical institutions. But they struck too powerfully against the current of huMman depravity, and drew too largely upon the faith of the people, to be properly observed. Considered in respect to the people generally, there is but too much reason to believe, that the breach of the law here was greatly more common than the observance; since the seventy years' desolation of the Babylonish exile is represented as a paying of the long arrears due to the land for the want of its Sabbatical repose" until the land had fulfilled her Sabbaths" (\cf3\ul 2Ch_36:21\cf0\ulnone ). The promise, however, contained in this year of jubilee for the church and people of God, cannot ultimately fail. A presage and earnest of its complete fulfillment was given in the work of Christ, when at the very outset he declared that he was anointed to preach good tidings to the poor, to proclaim liberty to the captives, and the opening of the prison to them that are bound-to proclaim the acceptable year of the Lord. But it is from his finished work of reconciliation on the cross, from the great clay of atonement, that the commencement of the proclamation properly dates, respecting the world's coming jubilee. Sin still causes innumerable troubles and sorrows. Even in the best governed states, the true order of absolute righteousness and peace is to be found only in scattered fragments, or occasional examples. Darkness and corruption are everywhere contending for the mastery. But the truth shall certainly prevail. The prince of this world shall be finally cast out; and amid the manifested power and glory of God all evil shall be quelled, and sorrow and sighing shall for ever flee away. Then \par \par Page 427 THE YEAR OF JUBILEE. \par \par shall the joyful anthem be sung, " Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fullness thereof; let the field be joyful, and all that is therein; then shall all the trees of the wood rejoice before the Lord, for he cometh to judge the earth; he shall judge the world with righteousness, and his people with his truth." \par \cf4\fs23\par } OOPMENT \par \pard\ltrpar\sl100\slmult0\par \tab So IN the course of the preceding discussions, we have so often had occasion to refer to the greater events in Israelitish history, that it would be alike needless and unprofitable, as regards our present object, to go at any length into the consideration of its particular parts. It will be enough to take a brief survey of the more prominent points connected with the state of the covenant-people, while under the law and the promises. And in doing so, it shall be our chief object to mark the successive stages, by which either some peculiar development was given in respect to their typical relationships, or these relationships themselves were loosened in order to make way for the larger grace and higher realities of the Gospel. \par \par \pard\ltrpar\sl100\slmult0\qc ________\par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc\par SECTION FIRST. \par \par THE CONQUEST OF CANAAN. \par \pard\ltrpar\sl100\slmult0\par \tab The conquest and Pactual possession of Canaan by the children of Israel, both in point of time and importance, deserves the first place. The possession of that land formed one of the things most distinctly promised in the Abrahamic covenant; and as matters actually stood, when the fulfillment came to be accomplished, the possession could be made good only by the overthrow and destruction of the original inhabitants. This mode of entrance on the possession has been often denounced by infidel writers as cruel \par \pard\ltrpar\cf0\par Page 429 THE CONQUEST OF CANAAN.\par \par and unjust; and has not unfrequently met with a lame defense from the advocates of a divine revelation. Even heathen morality is said to have been offended at it; and we learn from Augustine and Epiphanius, that the ancient sect of the Manichaeans, who were more Pagan than Christian in their sentiments, placed it among " the many cruel things which Moses did and commanded," and which went to prove, according to their view, that the God of the Old TQestament could not be the God of the New. All the leading abettors of infidelity in this country -Tindal, Morgan, Chubb, Bolingbroke, Paine-have decried it as the highest enormity; and Bolingbroke, in his usual style, did not scruple to denounce the man " as worse even than an Atheist, who would impute it to the Supreme Being." Voltaire, and the other infidels, with their allies the theologians on the continent have not been behind their brethren here in the severity of their condemnation, and the plentifulness of their abuse. And it would even seem as if the more learned portion of the Jews themselves had been averse to undertake the defense of the transaction in its naked and scriptural form, as we find their older Rabbinical writers attempting to soften down the rugged features of the narrative, by affirming that "Joshua sent three letters to the land of the Canaanites before the Israelites invaded it; or rather, he proposed three things to them by letters: that those who preferred flight, might escapeR; that those who wished for peace, might enter into covenant; and that such as were for war, might take up arms." \fs16 1\fs24 \par \tab This apparently more humane and agreeable view of the transaction has been substantially adopted by many Christian writers -among others, by Selden, Patrick, Graves-who conceive that the execution of judgment upon the Canaanites was only designed to take effect in case of their refusal to surrender, and their obstinate adherence to idolatry; but that in every case peace was to be offered to them, on the ground of their acknowledging the God of Israel, and submitting to the sway of their conquerors. The sacred narrative, however, contains nothing to warrant such a supposition. Indeed, the supposition is made in despite of an express line of demarcation on that very point, drawn between the Canaanites and the surrounding nations. To the latter only were the Israelites. \par \par \fs16 1 Nachman, as quoted by Selden de Jure Nat. etc. L. vi; c. 13. \fs24 \par \par PagSe 430 THE TYPOLOGY OF SCRIPTURE. \par \par allowed to offer terms of peace: " But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth, but thou shalt utterly destroy them" (\cf2\ul Deu_20:16-17\cf0\ulnone ). And as they were not permitted to propose terms of peace, so neither were they at liberty to accept of articles of agreement: " Take heed to thyself, lest thou make a covenant with the inhabitants of the land;" " they shall not dwell in thy land, lest they make thee sin against me" (\cf2\ul Exo_23:33\cf0\ulnone , 34:12). Such explicit commands manifestly did not contemplate any plans of reconciliation, and left no alternative to the Israelites but to destroy. According to the view of Scripture, the inhabitants of Canaan were in the condition of persons placed under the cherem or ban of heaven, that is, devoted to God by a solemn appointment to destruction as no otherwise capable of being rendered subservient to the divTine glory. The part assigned to the Israelites was simply to execute the final sentence as now irrevocably passed against them; and in so far as they failed to do so, it is charged upon them as their sin, and their failure was converted into a judgment on themselves-a judgment that involved them in many troubles and calamities during the earlier period of their residence in Canaan (\cf2\ul Jdg_2:1-5\cf0\ulnone ). \par \tab Another series of attempts has been made to soften the alleged harshness and severity of the divine command in reference to the Canaanites, by asserting for the Israelites some kind of prior right to the possession of the country. A Jewish tradition, espoused with this view by many of the Fathers, claims the land of Canaan for the seed of Abraham, as their destined share of the allotted earth in the distribution made by Noah of its different regions among his descendants. Michaelis, justly rejecting this distribution as a fable, holds, notwithstanding, that Canaan was originally a tracUt of country that belonged to Hebrew herdsmen; that other tribes gradually encroached upon and usurped their possessions, taking advantage of the temporary descent of Israel into Egypt to appropriate the whole; and that the seed of Abraham were hence perfectly justified in vindicating their right anew, when they had the power, and expelling the intruders sword in hand. This opinion has found many abettors in Germany, and quite recently has been supported by Ewald and Jahn; though the original right of the Israelites is now commonly held to have reached only to the pas- \par \par Page 431 THE CONQUEST OF CANAAN. \par \par toral portions of the territory. A more baseless theory, however, never was constructed. Scripture is entirely silent respecting such a claim on the part of the Israelites. But there is more than its silence to condemn the theory; for at the very first appearance of the chosen family on the ground of Palestine, it is expressly stated that " the Canaanite was then in the land" (\cf2\uVl Gen_12:6\cf0\ulnone ); and in it, not merely as a wandering shepherd or temporary occupant, but as its settled and rightful possessor, to whom Abraham and his immediate descendants stood in the relation of sojourners. Hence the promise given to Abraham was, that he and his seed should get for an everlasting possession "the land wherein he was a stranger." The testimony of Scripture is quite uniform on the two points-that Canaan, as an inheritance, was bestowed as the free gift of God on the seed of Abraham, and that the gift was to be made good by a forcible dispossession of the original occupants of the land. \par \tab It is plain, therefore, that according to the representations of Scripture, the family of Abraham had no natural right to the inheritance of Canaan. Nor would it be hard to prove, that such false attempts to smooth down the inspired narrative, and adapt it to the refinement of modern taste, instead of diminishing, really aggravate, the difficulties attending it; that if, in one respect,W they seem to bring the transaction into closer agreement with Christian principle, they place it, in another, at a much greater, and absolutely irreconcilable distance. For, on the supposition that the posterity of Abraham were the original possessors, why should God have kept them, for an entire succession of generations, at a distance from the region, making their right-if they ever had any virtually to expire, and rendering it capable of vindication no otherwise than by force of arms? Surely, on any ground of righteous principle, a right at best so questionable in its origin, and so long suffered to fall into abeyance, ought rather to have been altogether abandoned, than pressed at the expense of so much blood and desolation. And if the situation of the Canaanites had been such as to admit of terms of peace being proposed to them, then the decree of their extermination must have been in contrariety with the great principles of truth and righteousness. \par \tab It will never be by such methods of defXense that the objections of the infidel to this part of the divine procedure can be success \par \par Page 432 THE TYPOLOGY OF SCRIPTURE. \par \par fully met, or what is more important-that the God of the Old Testament can be shewn to be the same in character and working with the God of the New. There will still be room for the sneer of Gibbon, that the accounts of the wars commanded by Joshua c' are read with more awe than satisfaction by the pious Christians of the present age."\fs16 1\fs24 On the contrary, we affirm, that if contemplated in the broad and comprehensive light in which Scripture itself presents them to our view, they may be read with the most perfect satisfaction; that there is not an essential element belonging to them, which does not equally enter into the principles of the Gospel dispensation; and that any difference which may here present itself between the Old and the New is, as in all other cases, a difference merely in form, and that coupled with an essential agreement. This Ywill appear, whether it is viewed in respect to the Canaanites, to the Israelites, or to the times of the Gospel dispensation. \par \tab 1. Viewed, first of all, in respect to the Canaanites, as the execution of deserved judgment on their sins (in which light Scripture uniformly represents it, so far as they are concerned), there is nothing in it to offend the feelings of any well-constituted Christian mind. From the beginning to the end of the Bible, God appears as the righteous judge and avenger of sin, and does so not unfrequently by the infliction of fearful things in righteousness. If we can contemplate Him bringing on the cities of the Plain the vengeance of eternal fire, because their sins had waxed great, and were come up to heaven; or, at a later period, even in gospel times, can reflect how the wrath was made to fall on the Jewish nation to the uttermost; or, finally, can think of impenitent sinners being appointed, in the world to come, to the lake that burneth with fire and brimstone for everZ and ever-if' we can contemplate such things entering into the administration of God, without any disturbance to our convictions that the Judge of all the earth does only what is right, it were surely unreasonable to complain of the severities exercised on the foul inhabitants of Canaan. Their abominations were of a kind that might be said emphatically to cry to heaven-such idolatrous rites as tended to defile their very consciences, and the habitual practice of pollutions which were \par \par \fs16 1 History, c.50. \fs24\par \par Page 433 THE CONQUEST OF CANAAN. \par \par a disgrace to humanity. The land is represented as incapable of bearing any longer the mass of defilements which overspread it, as even " vomiting out its inhabitants,'" and " therefore," it is added, "'the Lord visited their iniquity upon them" (Lev. xxiv.) Nor was this vengeance taken on them summarily; the time of judgment was preceded by a long season of forbearance, during which they were plied with many calls to repentance.[ So early as the age of Abraham, the Lord manifested himself toward them both in the way of judgment and of mercy-of judgment, by the awful destruction of Sodom and Gomorrah, cutting off the most infected portion, that the rest might fear and turn from their evil ways of mercy, by raising up in the midst of them such eminent saints as Abraham and Melchizedec. That period, and the one immediately succeeding, was peculiarly the day of their merciful visitation. But they knew it not; and so, according to God's usual method of dealing, he gradually removed the candlestick out of its place-withdrew his witnesses to another region, in consequence of which the darkness continually deepened, and the iniquity of the people at last became full. Then only was it that the cloud of divine wrath began to threaten them with overwhelming destruction not, however, even then, without giving awful indications of its approach by the wonders wrought in Egypt and at the Red Sea, and again hanging long in suspense during the fo\rty years' sojourn in the wilderness, as if waiting till a little further space was given for repentance. But as all proved in vain, mercy at length gave place to judgment, according to the principle common alike to all dispensations, " he, that being often reproved, hardeneth his neck, shall be suddenly destroyed, and that without remedy" and, " where the carcase is, there will the eagles be gathered together;" in plain terms, whenever iniquity has reached its last stage, the judgment of Heaven is at hand. This principle was as strikingly' exemplified in the case of the Jews after our Lord's appearing, as in the case of these Canaanites before. In the parables of the barren fig-tree and the wicked husbandmen in the vineyard, the same place is assigned it in the Christian dispensation which it formerly held in the Jewish. And in the experience of all, who, despite of merciful invitations and solemn threatenings, perish from the way of life, it must find an attestation so much more appalling than the one n]ow referred to, as a lost eter- \par \par VOL. II. \tab\tab 2 F \par \par Page 434 THE TYPOLOGY OF SCRIPTURE. \par \par nity exceeds in evil the direst calamities of time. In fine, the very same may be said of the objections brought against the destruction of the Canaanites, which was said by Richard Baxter of many of the controversies started in his day, " The true root of all the difference is, whether there be a God and a life to come." Grant only a moral government and a time of retribution, and such cases as those under consideration become not only just, but necessary. \par \tab 2. Again, let the judgment executed upon the Canaanites be viewed in respect to the instruments employed in enforcing it the Israelites-and in this aspect also nothing will be found in it at variance with the great principles of truth and righteousness. The Canaanites, it is to be understood, in this view of the matter, deserved destruction, and were actually doomed to it by a divine sentence. But to execute such a^ sentence by the hand of the Israelites, must it not have tended to produce a hardening effect upon the minds of the conquerors? Was it not fitted to lead them to regard themselves as the appointed executors of Heaven's vengeance, wherever they themselves might deem this to be due, and to render their example a most dangerous precedent for every wild enthusiast, who might choose to allege a commission from Heaven to pillage and destroy his fellow-men? So it has sometimes been alleged but without any just foundation. Such charges evidently proceed on the tacit assumption, that there was in reality no doom of Heaven pronounced against the Canaanites, and no special commission given to the Israelites to execute it-thus ignoring one part of the sacred narrative for the purpose of throwing discredit on another. Or, it is implied that God must be debarred from carrying on his administration in such a way as may best suit the ends of divine wisdom, because human fraud or folly may take encouragement from thence _to practice an unwarranted and improper imitation. Thoughts of this description carry their own refutation along with them. The commission given to the Israelites was limited to the one task of sweeping the land of Canaan of its original occupants. But this manifestly conferred on them no right to deal out the same measure of severity to others; and so far from creating a thirst for human blood in cases where they had no authority to shed it, they even fainted in f fulfilling their commission to extirpate the people of Canaan. This, however, is only the negative side of the question; and viewed in another and more positive aspect, the \par \par Page 435 THE CONQUEST OF CANAAN.\par \par employment of the Israelites to execute this work of judgment was eminently calculated to produce a salutary impression upon their minds, and to promote the ends for which the judgment was appointed. For, what. could be conceived so thoroughly fitted to implant in their hearts an abiding conviction of the evil of idola`try and its foul abominations-to convert their abhorrence of these into a national, permanent characteristic, as their being obliged to enter on their settled inheritance by a terrible infliction of judgment upon its former occupants for polluting it with such enormities? Thus the very foundations of their national existence raised a solemn warning against defection from the pure worship of God; and the visitation of divine wrath against the ungodliness of men accomplished by their own hands, and interwoven with the records of their history at its most eventful period, stood as a perpetual witness against them, if they should ever turn aside to folly. Happy had it been for them, if they had been as careful to remember the lesson, as God was to have it suitably impressed upon their minds. \par \tab 3. But the propriety and even moral necessity of the course pursued become manifest, when we view the proceeding in its typical bearing-the respect it had to gospel-times. There were reasons, as we have seen, caonnected with the Canaanites themselves and the surrounding nations, sufficient to justify the whole that was done; but we cannot see the entire design of it, or even perceive its leading object, without looking farther, and connecting it with the higher purposes of God respecting his kingdom among men. What he sought in Canaan was an inheritance-a place of rest and blessing for his people-but still only a temporary inheritance, and as such a type and pledge of that final rest which remains for the people of God. All, therefore, had to be arranged concerning the one, so as fitly to represent and image the higher and more important things, which belong to the other -that the past and the temporary might serve as a mirror in which to foreshadow the future and abiding, and that the principles of God's dealing toward his church might be seen to be essentially the same, whether displayed on the theatre of present or of eternal realities. It was partly, at least, on this account, that the place chosen for the ibnheritance of Israel was allowed, in the first instance, to become in a peculiar sense the region of pollution \par \par Page 436 THE TYPOLOGY OF SCRIPTURE. \par \par -a region that required to be sanctified by an act of divine judgment upon its corrupt possessors, and thereby fitted for becoming the home and heritage of saints. In this way alone could the things done concerning it shadow forth and prepare for the final possession of a glorified world-an inheritance which also needs to be redeemed from the powers of darkness, that meanwhile overspread it with their corruptions, and which must be sanctified by terrible acts of judgment upon their ungodliness, before it can become the meet abode of final bliss. The spirit of Antichrist must be judged and cast out; Babylon, the mother of abominations, which has made the earth drunk with the wine of her fornications, must come in remembrance before God, and receive the due reward of her sins; so that woes of judgment and executions of vengeance must preccede the church's occupation of her purchased inheritance, similar in kind to those which put Israel in possession of the land of Canaan. That., indeed, are the scenes presented to our view in the concluding chapters of revelation, but an expansion to the affairs of a world, and the destinies of a coming eternity, of those which we find depicted in the wars of Joshua? In these awful scenes we behold, on the one hand, the Captain of Salvation, of whom Joshua was but an imperfect type, going forth to victory with the company of a redeemed and elect church, supported by the word of God, and the resistless artillery of heaven; while, on the other hand, we see the doomed enemies of God and the church, long borne with, but now at last delivered to judgment-the wrath falling on them to the uttermost, and, when the world has been finally relieved of their abominations, the new heavens and the new earth rising into view, where righteousness, pure and undefiled, is to have its perennial habitation. \par \tab We havde said, that the work of judgment in the one case was similar in kind to what shall be executed in the other; but we should couple with this the intimation, that it may be very different in form. It both may and should be expected to possess less of an external or compulsory character, according to the general change that has taken place in the spirit of the divine economy. Outward visitations of evil may, no doubt, still be looked for, upon such as act a hostile part toward the kingdom of Christ; yet not by any means to the same extent as in former times. Christ's own personal conquest over evil has struck in this respect a higher \par \par Page 437 THE CONQUEST OF CANAAN. \par \par key for future conflicts with the adversary-a conquest effected, not by external violence, but by the exhibition of truth and righteousness putting to shame the adherents of falsehood and corruption. Conquests of this kind should now be regarded as the proper counterpart to those of the earlier dispensation. And while thee church has still, as she had in the days of Joshua, a two-edged sword in her hand to execute vengeance on the heathen (\cf2\ul Psa_149:6\cf0\ulnone ), the noblest vengeance she can execute, and the only vengeance she should seek to execute, is that of destroying their condition as heathen by the sword of the Spirit, and turning their antagonistic into a friendly position. \par \tab If such views of Israel's conquest and occupation of the land of Canaan are just, the more striking and peculiar facts connected with it admit of an easy and natural explanation. The administration, for example, of the rite of circumcision to the whole adult population, was most fitly done before they formally entered on the work; as it is never more necessary for the Lord's people to be in the full enjoyment of the privileges of a saved condition, and in a state of greater nearness to himself, than when they are proceeding in his name to rebuke and punish iniquity. The work given Israel to do in this respect was emphaticallfy a work of God bearing on it the impress alike of his greatness and his holiness. And both a living faith, and a sanctified heart, were needed on the part of Israel to fulfill what was required of them. On this account special supports were given to faith in the miracles wrought by God at the commencement:.' of the work, in the separation of the waters of the river, and the falling of the walls of Jericho, as afterwards in the extraordinary prolongation of the day at the request of Joshua; shewing it was God's work rather than their own they were accomplishing, and that his power was singularly exerted in their behalf. And not only in the charges given to Joshua regarding his careful meditation of the law of God, and punctual observance of all that was commanded in it, but also, and more particularly, in the discomfiture appointed on account of the sin of' Achan, was the necessity forcibly impressed upon the people of the maintenance of holiness; they were made to feel the inseparable connection between the preservation of holiness and the possession of power. It served also impressively to teach them their unity as a people, and how \par \par Page 438 THE TYPOLOGY OF SCRIPTURE. \par \par the holiness which they were bound collectively to maintain, must be individual, in order that it might be national. Nor was the instruction disregarded by the immediate agents in the work of judgment. They cast out from among them the sin that was discovered in Achan; and, at a later period, their jealousy regarding the tribes on the other side of Jordan, lest they would separate themselves from the one altar and commonwealth of Israel, and the protestations of allegiance to God, which Joshua made before his death, and they again to him, clearly shewed, that much of the spirit of faith and holiness rested upon that generation. In them the covenant found, in no small degree, a faithful representation, as well in regard to its requirements of duty, as to its promises of grace and blessing, \par \cf3\fs23\par } BB7uPart 4.2 - Section II{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\cf1\lang1023\f0\fs24\par \pard\ltrpar\sl100\slmult0\qc [439]\par \pard\ltrpar\sl100\slmult0\par \par \par \par \par \pard\ltrpar\sl100\slmult0\qc\fs28 SECTION SECOND. \fs24\par \par \par THE PERIOD OF THE JUDGES. \par \pard\ltrpar\sl100\slmult0\par \par \tab THE period, which is known as that of the Judges, in ith;_Part 4.1 - Chapter Four{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24 [428] \par \par \par \par CHAPTER FOURTH. \par \par \par HISTORICAL DEVELNis character, not less than its position, stands intermediate between the leadership of Moses and Joshua, on the one hand, and the institution of the kingly government on the other. On the people's part it continually gave evidence of evils springing up in their condition, originating in their own unfaithfulness to covenant engagements; and on God's part it equally gave evidence of his readiness to interpose in their behalf, and provide saviors for the ever-recurring times of danger and trouble. These temporary saviors, or judges, are undoubtedly to be regarded as standing in a typical relationship to the Messiah, presenting, as they severally did, certain personal manifestations of the power and goodness of God to rescue his people from evil, and maintain inviolate the provisions of the covenant. The typical element, however, is certainly of a somewhat vague and indefinite character-though occasionally, as in the cases of Gideon and Samson, the modes of the divine manifestation present more marked and strjiking resemblances to those which appear in the personal character and work of Christ. In its more immediate aspect, the period may be regarded as the one peculiarly appropriated to the development of the life and relations of the covenant-people, in connection with their tribal separateness, yet collective unity. Free scope was given to the exercise of the powers belonging to them, as a royal priesthood, whether as individuals, or by means of their tribal constitutions. But unfortunately the trial only shewed how inadequate the covenant-arrangements then existing were to secure a state of proper rest and blessing, and how much every thing still bore the stamp of imperfection. The general \par \par \pard\ltrpar\cf0 Page 440 THE TYPOLOGY OF SCRIPTURE. \par \par nature of the period, and its unsatisfactory results, are very graphically described by the sacred historian near the commencement of the Book of Judges:-" The children of Israel forsook the Lord God of their fathers, which brought them out of kthe land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the Lord to anger. And they forsook the Lord and served Baal and Astaroth. And the anger of the Lord was hot against Israel, and he delivered them into the hands of spoilers that spoiled them; and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. Whither soever they went out, the hand of the Lord was against them for evil, as the Lord had said, and as the Lord had sworn unto them: and they were greatly distressed. Nevertheless the Lord raised up judges, which delivered them out of the hand of those that spoiled them, And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the Lord; but they did not so. And when the Lord raised them up juldges, then the Lord was with the judge, and delivered them out of the hand of their enemies all the days of the judge': for it repented the Lord because of their groanings by reason of them that oppressed them and vexed them." (\cf2\ul Jdg_2:12-18\cf0\ulnone ). \tab These verses present us with an epitome of the whole history of the period under consideration, and bring out prominently its two great features-the spirit of degeneracy and backsliding in the people, and the still abiding faithfulness and love of God. The more, too, the details of the history are examined, the more does the wonderful goodness of God appear. The very troubles that were allowed to befall the people-the sources of vexation left to work upon them from within, and the heavier calamities ever coining on them from without, were proofs of this; as they were all wisely ordered and arranged, to check the spirit of defection, and drive the people back on the only arm of strength that could support and bless them. And the distributive mamnner in which the means of deliverance were provided for the occasion, was also eminently calculated to diffuse a revived and faithful spirit through \par \par Page 441 THE PERIOD OF THE JUDGES. \par \par the community. Not only were persons of suitable gifts and endowments raised up from time to time to do the part of deliverers, but these persons were obtained from the different tribes in succession-for the purpose, no doubt, of shewing more manifestly, that the eye of a gracious God was on them all, and that if their eyes were but turned toward him, as they should have been, every district and corner of the land might have been replenished with life and vigor. The tribes of Judah, of Ephraim, of Manasseh, of Issaccbar, of Zebulun, of Napthali, of Benjamin, of Dan, as well as the land of Gilead, each in turn furnished the person who was honored to save and judge Israel. Thus God distributed the more singular gifts of his grace throughout the tribes, that the benefit and honor connected with their enxercise might be shared by the different sections of the community, and that they might be the more united together as by the bond of a common interest in the Lord. Instead of this, however, jealousy and strife were too commonly the result of any distinction given in that respect to one tribe above another. The tribe of Ephraim especially gave frequent manifestations of a selfish and factious spirit, and shewed a disposition to lord it over the rest. But in the latter portion of the period, great disorders of every sort manifestly prevailed, and there were fierce outbreaks of carnal rivalry and reckless daring, as well as symptoms of wide-spread apostasy from the true worship and service of God. \par \tab In these later times of general declension and disorder, it pleased the Lord to raise up one, who was, in some respects, the most singularly endowed of all the Judges, and in a peculiar sense " a sign and a wonder" to his people. This was the Nazarite, Samson, a man of the tribe of Dan. Separated from hois mother's womb for special service to the Lord, by the Nazarite vow, not voluntarily undertaken, as in ordinary cases, but solemnly imposed by a messenger from heaven, he was in his very calling and endowments a witness from above, as to the real ground of all the troubles that beset them, and the way by which the return of strength and prosperity might be attained. It was their selfish and worldly spirit, carrying them away after the vain idols and corrupt pleasures of the world, which had caused their strength to depart from them, because it had separated between them and God. Would they but abandon these, and dedicate themselves with one heart and \par \par Page 442 THE TYPOLOGY OF SCRIPTURE.\par \par soul to the service of Heaven, the might also of Heaven would become theirs, and the word of Balaam concerning them. as a nation would be verified: The Lord his God is with him, and the shout of a king is among them; he hath as it were the strength of an unicorn; he shall eat up the nations his enepmies, and shall break their bones, and pierce them through with his arrows." Such was the instruction designed to be conveyed through the person and supernatural endowments of the son of Manoah. What he possessed quite miraculously in connection with his special separation to the Lord, the nation at large was taught to consider as ready to be imparted in sufficient measure for all their necessities, if, with solemn consecration of heart, they had resolved to be for God and not for another. In that case the marvelous impersonation of divine strength, which appeared in the person of Samson, would have transferred itself to them as a people; the spirit of the Lord would have moved them, as it moved him in the camp, so that instead of quailing before their enemies, "five should have chased an hundred, and an hundred put ten thousand to flight;" they might even have turned themselves on every hand with royal freedom, and multiplied occasions of meeting with their adversaries with no other effect than that of iqncreasing their opportunities of successful conflict. But it was very different in the reality: the people were too selfish and degraded to read the moral import of the sign that was given them from Heaven; and the man in whom that sign appeared, instead of being taken as a rallying-point, around whom they should gather to revive the languishing cause of God, was eyed with jealousy and distrust, and within as well as without found his path encompassed with snares and discouragements. It proved too much for him; borne away by the evil of the times, he sold his strength, which had carried him in triumph through so many dangers, into the enemy's hands. But in this also he was a sign to his degenerate countrymen. This violation of his Nazarite vow, and the humiliating condition to which it reduced him, was a living image of the faithless part they had themselves acted, and the disastrous results that had flowed from it. And though no excuse could thence be derived for the waywardness of his course, yet the inrstruction ministered through him to Israel would not have been complete, he would not have been the sign to Israel he actually was, unless the secret of his might \par \par Page 443 THE PERIOD OF THE JUDGES. \par \par had for a time departed from him; and in this respect also he had appeared as a personified Israel. But he fell, as God's people generally, only for a time; and the last great effort of his gigantic strength, though fraught with ruin to himself, was pregnant with hope to his people. For, as his fall shewed how everything of good depended on fidelity to the vow of G-oil's covenant, so the revival of his strength with the growth of " the hair of the head of his separation" proved that for those who returned to their allegiance, recovery was possible even from the lowest depths; and that the people had but to lay hold anew of the covenant of their God in order to awake as a giant from his sleep. \par \tab It is only when viewed thus as a sign to Israel, that- we obtain an adequate explanastion, either of the miraculous circumstances connected with the birth of Samson, or of the prominence given to his singular history. The things recorded would not have been entitled to so large a place, had they referred merely to the case of a private individual, and were they to be judged by a merely personal standard. It is also, when thus viewed, that the transition presents itself as alike natural and instructive, from the history of Samson to the things that occurred presently afterwards in Israel. In its immediate results, the mission of the son of Manoah had comparatively failed; it wrought no great deliverance in the earth; but we know not how many bosoms may have been awakened by it to more earlest thoughts concerning the work and service of God. Its affecting close especially was fitted to beget deep searchings of heart regarding the cause of such a painful result, and to stir up spiritual longings after that God who had given such a striking manifestation of his power and goodness. And it is mtore than probable, that in this way a real connection subsists between the life and death of Samson, and the birth of the next great instrument of God-that of the pious Samuel. It must have been at a period not very remote from the death of the former, that Hannah asked this child of the Lord, and coupled the request with a promise, that if her prayer were granted, she would devote the child from his birth by a Nazarite vow to the Lord (\cf2\ul 1Sa_1:11\cf0\ulnone ). Given, as he thus was, in immediate answer to prayer, and to be a Nazarite from the womb, there was something also in his case supernatural; and in his very existence and calling he too was a sign to Israel. But a sign of a higher kind. \par \par Page 444 THE TYPOLOGY OF SCRIPTURE. \par \par The comparative failure in the case of Samson had arisen from the too great predominance of the merely outward and physical, and the want in himself and the people around him of the higher elements of power. It is not too much to suppose, that the piuous Hannah perceived this, and at all events it was perceived by the penetrating eye of God. Hence, it was ordered that the next peculiar light given to Israel, should not only be a Nazarite from his birth, but a Nazarite of the tribe of Levi (\cf2\ul 1Ch_6:28\cf0\ulnone ), and as such capable of being dedicated to the Lord for special service in connection with the house of God, and the things that more immediately concerned his service. By this, it was virtually intimated, there was need for an inward, before there could be any proper ground to expect an outward, revival of the cause of God: the restored life and energy must begin at the centre; and only if the worship of God was purified, and the hearts of the people were turned back again to the Lord God of their fathers, could they be again raised to external honour and prosperity. That such was really the divine order was proved by the result. Samson, with all his corporeal might, had failed to recover his people from the dominion of the Philistines; and during the feeble and corrupt administration of Eli that followed, the evil still waxed worse, until the ark itself was carried away in triumph by the adversary. But Samuel's Nazarite service was of a nobler kind. He began and carried forward a great spiritual reformation; instituted schools or settlements of the prophets, whose lively zeal and devotedness rebuked the languid spirit of the times; and produced such a resuscitation of faith and piety among the people, that more even than Samson's might was conferred on them, and the Philistine yoke was broken, as if it had been but " flax that was burnt with fire." Thus, the Lord taught his people then, and he teaches us still, how much the spiritual in his kingdom transcends that which is physical; and how, if his servants would be borne triumphantly through the trials of life, and do great things for his cause on earth, they must seek the chief elements of their strength in faith upon his word, and devotedness to his fear. \par \cf3\fs23\par } w;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue255;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\cf1\lang1023\f0\fs24\par \pard\ltrpar\sl100\slmult0\qc [445] \par \pard\ltrpar\sl100\slmult0\par \par \par \par \pard\ltrpar\sl100\slmult0\qc\par \fs28\par SECTION THIRD. \par \par \fs24 THE KINGLY INSTITUTION. \par \pard\ltrpar\sl100\slmult0\par \tab THE circumstances connected with this institution, which occurred in the latter period of Samuel's administration, too plainly proved that the revival effected by him was far from being complete, and that much of the old leaven of corruption still remained working. We have already referred to these circumstances, when treating of that combination of type with prophecy, which arose out of the institution of the kingdom of David's house, and have also both there and in the Appendix on the Old Testament in the New explained the typical relation of David's throne to that of Cxhrist (vol. i. B. i. 4, and Appendix B. sec. 3); so that a few supplementary remarks are all that can be required here. It was not, as formerly stated, to the proposal itself to have a king, that any objection lay in the constitution of the theocracy; and Moses had even prescribed certain rules to be observed by the people, in case they should resolve on electing a king, and by the king whom they might elect, (\cf2\ul Deu_17:14-20\cf1\ulnone ). Nor can we doubt that, in anticipation of such a change ultimately taking place in the form of the government, the priesthood was made so exclusively spiritual in its functions, that there might be no intermingling of the two lines in what properly belonged to each. The only danger in the matter was, that the people, on their part, should proceed in a wrong way to the election, and that the king, on his, should exercise his royal powers in an improper manner. It is simply, indeed, to these two points, that the prescriptions of Moses refer. They require that the peoyple should be careful to appoint only him whom the Lord chose, and that the king chosen should rule only in the name, and in conformity with the law of God, who was still to continue the supreme head of all power and an \par \pard\ltrpar\cf0\par Page 446 THE TYPOLOGY of SCRIPTURE. \par \par thority in Israel. It was because the people were not paying due regard to these instructions, and also because the king they desired was not likely to rule according to their spirits that the Lord gave, through Samuel, strong evidence of his dislike to the proposal, and at length altogether rejected the king on whom the choice had fallen. The whole train of circumstances connected with this rejection, and with the subsequent appointment and elevation of David to the throne, were ordered with a view to the bringing out of the twofold fact, that the visible king over God's heritage must be one who had the seal of God's election to the office, and that he must rule in God's name and stead, and for the promotion of tzhe great ends of righteousness. These conditions were such unusual exactions from kings, and in themselves so contrary to the will of the flesh, that even the house of David soon failed to comply with them, and the covenant made with him respecting the perpetuation of the royal dignity in his house was at last suspended, till He should cone, in whom no sin or imperfection of any kind should be found. \par \tab How clearly David himself perceived the nature of the kingdom connected with his house, and how anxious he was that his posterity should also perceive and act on it, appears, in the first instance, from the great striving of his life, which was directed toward the establishment of a pure worship and a living piety; then, from the large body of psalmodic poetry he left behind him, in which the calling and duties of the king are often vividly delineated; and, finally) from the last words he indited, which were evidently meant as his dying testimony to those who should inherit after him the kingly off{ice. In this testimony he expressed, as with his last breath, his firm belief of the certainty of that covenant which God had made with him, his clear apprehension of the spiritual and holy ends for which it was instituted, and the glorious results for mankind in which it should terminate. " David the son of Jesse saith, and the man raised aloft saith, the anointed of the God of Jacob, and the sweet Psalmist (literally, of sweetnesses in the songs) of Israel: The Spirit of Jehovah spoke by me, and his word was upon my tongue; the God of Israel said to me, the Rock of Israel spoke, The ruler among men is righteous, the ruler in the fear of God. And he is as the light of the morning; the sun (viz. such a morning as that when \par \par Page 447 THE KINGLY INSTITUTION. \par \par the sun) goeth forth, a morning without clouds; from the brightness, from the rain the tender grass [springeth] out of the earth. Is not my house so with God? For he hath made with me an everlasting covenant,-(or, For, is not my |house so with God, that he hath made with me an everlasting covenant)-ordered in all things and sure; for it is all my salvation and all my desire shall he not make it to flourish?\fs16 1\fs24 But Belial [men] are as thorns thrust away, all of them; are they not taken by hand (or, by violence)? And the man that strikes at them is fenced with iron and the staff of a spear, and with fire shall they be utterly burnt without fail" (\cf2\ul 2Sa_23:1-7\cf0\ulnone ). The description is made general as to the subject of it (" the ruler among men"), not as if David were simply drawing a delineation of kings at large, but because he understood that the right to rule among men in the proper sense, the authority to exercise lordship and control in God's name, and with blessing to the world, was now permanently vested in his house; so that the special, in one respect, was the most general in another. And hence he immediately couples the ruling power spoken of with the sure and everlasting covenant made with himself. }It is as if he said, There is no kind of ruling worth naming but this; and he that exercises it-he, who is capable of doing so-he who does it according to the intention and appointment of God, reigns in righteousness, and, because he so reigns, is the instrument of conferring the richest and most refreshing benefits on the subjects of his scepter; while the enemies of righteousness shall be brought to desolation. David wished nothing more for his house, than that it might fulfill aright its destiny to supply the world with such a righteous administration, and holds up before his successors on the throne the pattern for their imitation. But David himself knew, and we know yet better, that the description should be properly realized only when the kingdom came into the hands of Immanuel, who was personally to fulfill all righteousness, and by his word and Spirit was ultimately to diffuse its blessings to the farthest bounds of the habitable earth. \par \tab The institution of a kingdom, then, in the house o~f David was \par \par \fs16 1 The \lang1033\f1 \cf3\lang1037\f2\rtlch\'eb\'e9\cf0\lang1023\f0\ltrch here, and at the beginning of the verse, is best understood, and is now commonly understood by interpreters, interrogatively, as in \cf2\ul 1Sa_24:20\cf0\ulnone (Heb. Bible) and \cf2\ul 2Ki_18:34\cf0\ulnone . \fs24\par \par Page 448 THE TYPOLOGY OF SCRIPTURE. \par \par but a change in the external form of the theocracy, not an interference with its spirit and design. It was not intended to displace God from the supremacy in it, but only to give God, in the person of one of its members, a visible and human representation. A shadow was thus presented from the outset of the incarnation of the Son, and the ground laid for the comforting assurance, that as the future High-priest of men, so also their everlasting King, should be one taken from among his brethren. And, as in the earlier prototype, so in the ultimate form of the institution, it is God's throne, which the anointed king occupies, and God's kingdom, over which he rules and presides. Hence, when Christ represents himself as sitting on his Father's throne (\cf2\ul Rev_3:21\cf0\ulnone ; \cf2\ul Eph_1:20\cf0\ulnone ), it is not, as if he held that throne now, and at some future period were to come and occupy his own. He and the Father are one. The kingdom, with all its fullness of life and blessing, is the Lord's. Christ's office throughout is mediatorial, delegated, vicegerent; and as in the days of his flesh he did all in his Father's name, in that name also will he reign and rule. It was his peculiar glory to be able to say, " All things that the Father hath are mine;" and to sit on the Father's throne, and wield, in the behalf of his redeemed, the destinies of the Father's kingdom, is but the further development of that glory. Beyond this, there is nothing more to be attained, nothing higher to be conceived-till the kingdom itself in its mediatorial aspect shall be consummated, and God himself shall be all in all. \par \cf4\fs23\par } @@9Part 4.3 - Section III{\rtf1\fbidis\ansi\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fprq2\fcharset0 TITUS Cyberbit Basic;}{\f2\fnil\fprq2\fcharset177 TITUS Cyberbit Basicv deal with the announcements they made (\cf2\ul Deu_18:15-22\cf1\ulnone ). Such an anticipation alone bespoke a sense of the relative imperfection of the dispensation introduced by Moses. It was a virtual confession, that further revelations than it imparted were needed to carry on the work of God among the Israelites, and make them fully acquainted with the truths of God's kingdom. Yet they were not on this account to slight what was already given, or to regard it as insufficient for their instruction in all ordinary circumstances. Indeed, as actually employed, the dispensers of this new and superadditional light derived their calling, and the occasion of their communications, from the sinful neglect of what had been revealed of truth and duty by the ministrations of Moses. It was rather for remedying an existing evil, than for communicating an additional good, that the prophetical gift was in the first instance conferred, and the authority connected with it exercised. The spirit of prophecy that appeared in Samuel, with whom the more regular prophetic agency began, and to whom may be ascribed the institution of a prophetical order, was called forth by the cry of abounding iniquity and general disorder. It awoke then into living and sys\par \par \fs16 VOL. II.\tab\tab 2 G \fs24\par \pard\ltrpar\cf0\par Page 450 THE TYPOLOGY OF SCRIPTURE. \par \par tematic energy, when the ordinary means of instruction had proved manifestly insufficient, and exerted itself at first chiefly in rousing men to a sense of guilt in having departed from the requirements of the law, and in earnest strivings after a better state of things. It was essentially a spirit of revival; though employing for the promotion of its objects, not merely the more lively and exciting exercises of devotion, but also the occasional announcement of coming events. In David's time, too, the Spirit of prophecy partook largely of the same character; in rousing and energetic strains it exhibited the real design and object of the Mosaic institutions, and strove to have the old framework of the law lighted up in all its departments by the flame of a sincere and ardent piety, and in its practical observance rendered the faithful exponent of a righteous people. Along with this, however, the spirit of prophecy in David and his inspired associates took a loftier flight, and gave promise of a time, when other agencies than those then at work would be brought into the field-when the divine kingdom would be set up in higher hands than those which then directed its concerns-when the righteousness of God, holding the scepter of the kingdom, should diffuse itself in acts of mercy and judgment among the people, and not only in the land of Canaan, but throughout the nations of the earth, should establish the just, and destroy the seed of evil-doers. The whole of this stream of prophecy-prophecy of the Davidic type-may be said to run in the channel of the older covenants, those of Abraham and Sinai; yet so as, at the same time, to bring out their real import and design-to inspirit them with new meaning-to shew, that when fulfilled according to their true intent, there would be not merely the decencies of a formal service, and the pomp of a sacrificial worship, but far more and better than these-the spirit of truth in the inward parts, the delighting in the law of God in the heart, and the exhibition of his truth and righteousness before men. What was aimed at for the present, and what was predicted to take place sometime in the future, was the indefinite rise and extension of the divine kingdom, by the growth of a true spirit of piety and worth, or the copious production of such a genuine seed of blessing as God from the first sought among men. \par \tab It soon became evident, however, that this great end was not \par \par Page 451 THE PROPHETICAL ORDER. \par \par to be secured by any partial improvement in the polity introduced by Moses, such as took place when the supreme power in the administration of its affairs was vested in an earthly head. The change for a time wrought well, but only for a time. Ere long degeneracy and corruption entered into the royal house itself, and spread like a pestilence throughout the land. As the spiritual distempers grew, the judgments of God fell in successive and deepening visitations of evil; and a time came, when not the realization of splendid hopes, but the doom of irrecoverable desolation and ruin seemed to be the consummation in prospect. It was when matters were verging towards such a state, or had actually reached it, that prophets with the higher gifts of the Spirit were raised up, and brought the more into play the extraordinary powers vested in them, the more inadequate common resources were seen to have become. Among these prophets there are characteristic differences, both in respect to the nature of their several communications, and to the form in which they are presented. But in certain leading characteristics there is an entire coincidence. There is so, first of all, in the relation occupied by the prophets, as a class, to the law; they were one and all the asserters and expounders of its righteousness. This they constantly held up as in itself right and good, and charged upon the people's heedless and unprincipled violation of its commands, whatever was to be found of trouble or calamity in their condition, holding out the prospect of a return to blessing and prosperity only through a return to the obedience required at their hands. Such prophetic ministrations clearly implied, that while the law was laid upon the nation collectively, it was also laid upon the conscience of each person individually; and, indeed, that the righteousness it demanded was a work, a life, for which every one in his particular place was responsible. In this part of their labors, too, it is to be observed, that the teaching of the prophets fell in with the more spiritual operation of the law itself. When pressing the obligations of the law's righteousness, they never fail to make it understood, that what they meant. by this was something very different from a merely external show of obedience, or a multiplication of sacrificial offerings; it was a sincere and hearty surrender to the will of God, in all that was morally and spiritually good. They often even disparage the outward appearance and \par \par Page 452 THE TYPOLOGY OF SCRIPTURE. \par \par the ritual service, when these were not rendered as the expression of inward principles and feelings, but put as a substitute for them (\cf2\ul Isa_1:11-15\cf0\ulnone , lxvii. 1-3, \cf2\ul Mic_6:6-8\cf0\ulnone , &c). On this point it is justly remarked by the author of Ancient Christianity (vol. I. p. 161), that the prophets and other inspired writers of the Old Testament always chiefly insist upon " the great principles and the unchanging requirements of justice, mercy, temperance, as well as upon the development of the more intimate principles of the spiritual life. What is the book of Psalms? Is it a manual of mockery? What are the prophets? Are they the zealous sticklers for ablutions? And do they chafe and fret on points of the ascetic ritual? Such are not the characteristics of the inspired writers of the Old Testament; who are manifestly imbued with the spirit and the power, with the truth, the reason of the apostles-although they did not enjoy the same light." \par \tab We cannot but notice it also as a characteristic of the prophetical teaching, and a preparation for the change to be introduced by the kingdom of the Messiah, that there is less of the national aspect in the form of instruction communicated, more of the individual and personal; and not unfrequently the distinction is very pointedly drawn between the one and the other, and the sincere and spiritual, though ever so few and humble, are preferred above all that was outwardly great or esteemed. The prophets render more prominent than was done even in the P8salms the election within the election-the real seed of blessing as but a part of the children of the covenant. Thus the prophet Isaiah distinguishes between the two: " Say ye to the righteous, that it shall be well with him, for they shall eat the fruit of their doings. Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him." And again, " To this man will I look (not to other things, however externally beautiful or attractive-not to the temple itself, and its outward worship, but to this man) who is poor and of a contrite spirit, and trembleth at my word" (ch. 3:10, 11, lxvi. 2). The writings of Jeremiah and Ezekiel contain many passages of a similar import. Especially striking is the representation of Ezekiel, in which he exhibits the glory of Jehovah forsaking the earthly temple, and appearing on the banks of Chebar, that he might there be a sanctuary to such as sought him with a true heart and a right spirit (ch. x, xi. 16-25). And in the latest prophetical \par \par Page 453 THE PROPHETICAL ORDER. \par \par writings, those of Haggai, Zechariah, and Malachi, there is a constant reference, in connection with the future manifestations of God, to the essential distinction between the spiritually good and bad in Israel; and the design and effect of the coming manifestations are represented as differing according to the relation in which men might stand to the truth and righteousness of God. \par \tab In fulfilling these departments of their office, as expositors of the law of God and preachers of righteousness, the prophets had to encounter many trials and hardships. Indignities, persecutions, imprisonment, and even death, were too often what came upon them as the reward of their spiritual life and faithful representations. They were obliged to become as aliens to their own brethren, and in what they experienced typified the condition and treatment, which on a like account, and in a more intense degree, were to befall Jesus as the great prophet of his church. Their word, however, lived and proved itself to be the word of God, as Christ's also did in his time, by the response it met with in enlightened bosoms, and the confirmation it received by the dispensations of God. And looking even to that part of their writings, which may be said to be of a more strictly legal and didactic nature, it is manifest, that the hope was, in a manner, abandoned of obtaining, as things then stood, a national exhibition of the truth and righteousness of God, and that consequently, when the divine kingdom should come to be reconstructed and placed on a better foundation, respect should be had mainly to the personal and spiritual characteristics of the individuals who should belong to it. \par \tab As to that better foundation itself, or the higher form which the kingdom was to assume in the future, and which it was the part also of the prophets to unfold, there is a considerable diversity, as well as a comprehensive fullness in the instruction which is furnished by their writings. And if we should look merely to, the form of their communications, undoubtedly it might often seem as if they only anticipated a revival and enlargement of the old; since it is usually under the aspect of what had been, that they foretell what was yet to be. There are not wanting traits and incidents, however, in their delineations of the future, which plainly enough imply that the future was to differ very materially from the past, and to differ especially in the more effective agencies it would employ to secure a spiritual and godly seed, and the more \par \par Page 454 THE TYPOLOGY OF SCRIPTURE. \par \par marked distinction that should be made between such and others of an opposite description. The later prophecies of Isaiah especially are full of this. The bright and elevating hopes there held out to the people of God, all turn on manifestations of God's grace and goodness, which were to exceed all that had been in the past, and were to be the means of bringing forth a seed so full of faith and holiness, so replenished with the spirit and strengthened with the might of God, that outward evil should gradually give way, and every thing rise to a higher sphere of blessing. Jeremiah, in like manner, speaks of that better time, as one in which the people should be fed with knowledge and understanding-when they should no longer need such imperfect instruments of sanctification as the ark of the Lord-when the covenant in its old form should be done away, and a new covenant with better promises and more spiritual powers should take its place (ch. 3:15, 16, 31:31). In the same direction also point the great evangelical prophecies of Ezekiel and Joel concerning the outpouring of the Spirit, with its blessed results of a spiritually enlightened and regenerated people (\cf2\ul Eze_36:25-26\cf0\ulnone , \cf2\ul Joe_2:28\cf0\ulnone ); and, to mention no more, the prediction of Malachi concerning the Lord's coming to his temple, that he might purify the sons of Levi, and obtain an offering of righteousness. A church or kingdom framed in accordance with such representations, and fitted to give them practical effect, must necessarily have been one that primarily took account of the state of the inner man, and required as its fundamental condition, that its members should be rightly affected in their hearts toward God. A conviction to this effect would naturally grow and deepen in thoughtful minds, when they considered the many intimations contained in prophecy respecting the extension of God's kingdom to other nations of the earth-a change that necessarily implied the elevation of spiritual characteristics over all merely national peculiarities. It was impossible, in short, to examine carefully the prophetic intimations of the coming age, without perceiving that the spiritual element was to be much more prominently displayed in the divine kingdom; that by a new revelation of the Lord's glory and the richer communication of his grace to men, the outward and symbolical was in many respects to be supplanted by the inward and real, and the children of God raised to a much nearer resemblance to his image and a higher fitness for his service. \par \cf3\fs23\par } }}D 7aPart 4.4 - Section IV{\rtf1\fbidis\ansi\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24\par [449]\par \par \par \par \par \par \fs28 SECTION FOURTH. \fs24\par \par THE PROPHETICAL ORDER. \par \pard\ltrpar\sl100\slmult0\par \tab IT was no more alien to the theocratic constitution as set up by Moses, to admit of an order of prophets bringing from time to time special messages from above, than it was to concentrate its executive powers in the kingly institution. The occasional employment of such divine messengers was from the first anticipated by Moses; and certain characteristics were given by which to test the veracity of those who might appear with that name, and also directions issued how toave marked in the prophetical teaching to characteristics of a more spiritual and personal kind, was confirmed by an event in providence which, in the long run, was perhaps even more influential in its working. This was the Babylonish exile, or, as it may more fitly be termed, the dispersion which began with the Babylonish dominion, but extended to other lands, and continued even to apostolic times. The dispersion itself came as the judgment of Heaven on account of Israel's long-continued and incorrigible apostasy. The laying of Jerusalem on heaps by a heathen power, the subversion of Judah's independence, and the banishment of her people to a foreign region, were in themselves evils of the greatest magnitude. They were an appalling sign before the world, that the mission of Israel as a separate and highly-privileged people had comparatively failed, and that they were appointed to shame and humiliation among men, because they had been tried by God, and found miserably wanting. But God's, work of judgment upon his own people differs from that inflicted upon aliens; there is always intermingled with it an element of good; and not uncommonly does it form the commencement of a new and more effectual mode of working out the purposes which had failed to be accomplished in the original and more direct line. It certainly was so in the case now under consideration. \par \tab Babylon was allowed, as a chastisement to the covenant-people for their sins, to lay waste their heritage, and lead them captive at her chariot-wheels as hapless exiles. But Babylon was soon made to feel, that a power mightier than her own slumbered among these very exiles, and that the conquered were, in a sense, to give laws to their conquerors. It was simply the want of per- \par \pard\ltrpar\cf0\par Page 456 THE TYPOLOGY OF SCRIPTURE. \par \par sonal holiness-the want of a living faith in God, and of an unswerving devotedness to his service, which had cast Israel down from her preeminence among the nations. But now the desolating judgments of God were overruled to the awakening in many bosoms of the ancient spirit of piety, and caused them to seek for the old paths. The sign of Samson in the prison-house of Gaza began at length to find its realization in the prisoners of Babylon-the strength that had departed from them in the season of their unfaithfulness again returned. It returned first of all in Daniel and his three youthful companions, who held fast their allegiance to the God of heaven amid all the fascinations and splendor of a heathen palace; who, in the face of the assembled might and glory of the kingdom, withstood the peremptory decree to worship the golden image set up in the plain of Dura; who were enabled to reveal secrets, which baffled the skill of the wise and learned in Babylon, nay, to read out the doom of Babylon herself from the mystic handwriting of heaven on the wall-a doom, too, declared to have been precipitated by the pride and insolence of her behavior toward the God of her Jewish captives. These wonderful beginnings of grace and power, conferred on a mere handful of those who had been exiled to Babylon, were the testimony of Heaven, that though few in number, they might still be powerful in influence; and though no longer dwelling as a nation in Canaan, or celebrating the outward ritual of Moses, they might yet be both blessed and made a blessing to the world. Nothing could have shewn more conclusively, that as the outward privileges and institutions of Israel had existed only for the sake of the internal principles of holiness they were intended to protect and nourish; so if, without the external framework, the inward result were attained, the favor and blessing of Heaven would not fail to rest upon them. The occupation of Canaan, with the whole machinery of its legal arrangements and priestly ministrations, was thus seen to have been but means to an end; and the end might be reached even at a distance from Canaan, and away from all its distinctive privileges-if only there was a return to the faith and service of Jehovah. \par \tab It was, no doubt, some feeling of this kind which induced many even of the better portion of the Jews to remain in the countries of their dispersion, after the liberty had been secured to them of \par \par Page 457 THE BABYLONISH EXILE AND ITS RESULTS. \par \par re-occupying the land of their fathers. Daniel himself, who acted so important a part in obtaining the decree of release, appears to have entertained no thought of availing himself of the opportunity it afforded of exchanging Babylon for Jerusalem; nor was it more than a small portion of those who had been scattered abroad, that from any quarter found their way back to Judea. More, certainly, should have returned than actually came, to assist their brethren in the work of re-establishing the temple-service, and making suitable preparation for the better order of things, which the prophets had foretold. But, on the other hand, matters did not at first assume such an aspect there, as to admit of all, or perhaps even the greater part returning. Difficulties on every side beset the portion who did return, and the work in which they were engaged. Their poverty and fewness were in a great degree their safety. And we may not doubt, that the hand of God was also in this. He saw it better for the great ends of his spiritual government to allow the dispersion to a large extent to continue, that tile light of his truth might be more widely diffused abroad, and he might have, in all the more important seats and centres of heathenism, his means and instruments of working. \par \tab In this turn of affairs there was altogether a wonderful display of the wisdom and power of God, in bringing good out of evil, and advancing his cause in the world by what was primarily most adverse to its interests. Shortly after the dispersion took place, the relative position of the kingdoms of the world materially changed. Canaan no longer remained, as it had been before, in the centre of the world's power, civilization and commerce. The world, in its active energies and influential agencies, began to move westward; and centuries before the Christian era, the ascendancy in all that constitutes dominion among men, had become the inheritance of the Greeks and Romans; while the regions in the neighborhood of Judea had sunk to the rank of dependent and tributary provinces. How wise, then, to direct the current of events respecting the covenant-people, in such a manner as to adapt their position to the altered state of the world's kingdoms, and to give them a place of influential working in connection with these, after they had been themselves somewhat weaned from their former corruptions, and awakened to a sense of their proper calling? They might thus, in some measure, do \par \par \fs16 VOL. II. \tab\tab 2 H \fs24\par \par Page 458 THE TYPOLOGY OF SCRIPTURE. \par \par individually and separately, what they could no longer have done collectively and nationally; and to some extent they actually did it. Through their instrumentality a knowledge of the Jewish Scriptures was diffused among the heathen. Proselytes in considerable numbers joined them, even in the most polished communities; and when the time had come for planting the standard of the cross in the world, there were found, partly of Jewish, partly of Gentile extraction, in almost every city of the Roman empire, the elements already existing for the immediate formation of a Christian church. \par \tab This, however, was not the whole; a change of another kind was meanwhile proceeding. By the separation of so many of the covenant-people from the temple and its rites, the bands became loosened in their minds to what was merely local and symbolical in Judaism. They could think of God apart from the material louse and altar at Jerusalem, and could contemplate the possibility of religion existing in its more vital energies without the accompaniment of a fixed and stately ceremonial. The synagogues, with their simple worship, their governing college of elders, and their regulated discipline, everywhere presented a historical basis and rudimentary model for the Christian church. The worship of the synagogue (to use the words of Mr Litton)'" formed the point of transition between the symbolical services of the temple and the verbal services of the new economy; and, by habituating the Jewish mind to the offerings of prayer and praise instead of the bloody sacrifices of the law, and to the ministry of the Word instead of the ministry of types, it smoothed the way for the gospel dispensation." The relation of those synagogues to the temple is also instructive, and has its parallel in the new dispensation. "However much synagogues might be multiplied, there was but one temple, one divinely-appointed priesthood, one altar; and the synagogues, otherwise distinct societies, were connected together by their common relation to the temple. The pious Jew, in what part soever of the world he might be, regarded the temple, with its priesthood, sacrifices and ritual, as the centre of national unity. Now the Jewish temple, as every reader of the New Testament knows, has in Christianity no material counterpart; it is the church, the mystical body of Christ, composed of those who are in living union with him, that \par \par Page 459 THE BABYLONISH EXILE AND ITS RESULTS. \par \par is now the abode of God's covenanted presence. Hence, there being in Christianity no material temple, the visible centre of unity to the local societies which constitute collectively the visible church, there are no visible temple-services, priesthood, or sacrifice. Whatever there is in the Christian church of a sacerdotal character, is of the same nature with the Christian temple itself that is, it is spiritual and invisible. Christ, the only priest of the new temple, is in heaven, not upon earth; and the only sacrifices now offered by the Christian are the spiritual ones, which are acceptable to God through Jesus Christ. The temple-services of' Christianity, whatever they may be, belong not to visible churches as such, but the mystical body of Christ, and, like that body, are spiritual, or removed to a higher sphere." \fs16 1\fs24 \par \tab Thus, by a series of acts and operations, institutions of worship and dispensations of Providence, all wisely ordered and arranged, was the way prepared for the beginning of the Gospel of Jesus Christ. What was from the first aimed at-the cultivation of personal faith and holiness-was continually brought out with greater prominence and distinctness, as the indispensable condition of such a kingdom as God sought among men. The local, the outward, the shadowy was gradually displaced by the diffusive, the spiritual and abiding. And when Christianity opened on the world with its new and higher life, it had but to throw off the shell of forms and observances, which had already become unsuitable, and expand the kernel, which lay within, into something of nobler growth and more perfect organization. \par \par \fs16 1 Litton on the Church of Christ, p. 254, 618. \fs24\par \cf2\fs23\par } YZY#CPart 6 - Appendix - B and C{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 GeorgiЃ6"7EPart 5 - Appendix - A{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}{\f1\fnil\fprq2\fcharset161 TITUS Cyberbit Basic;}} {\colortbl ;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue255;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24 [461]\par \par \par \par \par \par \fss!5APart 4.5 - Section V{\rtf1\fbidis\ansi\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24 [ 455 ] \par \par \par \par \par SECTION FIFTH. \par \par THE BABYLONISH EXILE AND ITS RESULTS. \par \pard\ltrpar\sl100\slmult0\par \tab THE strong tendency we h28 APPENDIX A \fs24\par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc VIEWS O\lang1033 F\lang1023 THE REFORMERS REGARDING THE SABBATH.\par \pard\ltrpar\sl100\slmult0\par \pard\ltrpar\sl100\slmult0\qc P. 136. \par \pard\ltrpar\sl100\slmult0\par WE regret that Hengstenberg, in his recent treatise on the Lord's day, takes much the same course with those referred to in the note, of producing quotations from the writings of the Reformers, that present only one side of their opinions, and without any qualifying statement as to there being grounds on which they did acknowledge the abiding obligation of a weekly Sabbath~ Any one would conclude, from the representation he has given, that the stream of sentiment ran entirely in one direction. There are undoubtedly very strong, as we think, unguarded and improper, and, as might seem at first sight, quite conclusive declarations in the writings and authorized standards of the Reformers, against Sabbatical observances. Thus Luther, in his larger Catechism, says, 6God set apart the seventh day, and appointed it to be observed, and commanded that it should be considered holy above all others; and this command, as far as the outward observance was concerned, was given to the Jews alone, that they should abstain from hard labor, and rest, in order that both man and beast might be refreshed, and not be worn out by constant work. Therefore, this commandment, literally understood, does not apply to us Christians; for it is entirely outward, like other ordinances of the Old Testament, bound to modes, and persons, and times and customs, all of which are now left free by Christ." So again, in the Augsburg Confession, expressing the mind not only of Luther, but also of Melancthon and the leading Lutheran Reformers, " Great disputes have arisen concerning the change of the law, concerning the ceremonies of the new law, concerning the change of the Sabbath, which have all sprung from the false persuasion, that the worship in the church ought to correspond to the Levitical service. They who think that the observance of the Lord's day was instituted by the church in place of the Sabbath, as- a necessary thing, completely err. Scripture grants, that the observance of the Sabbath now is free; for it teaches, that since the introduction of the Gospel, Mosaic ceremonies are no longer necessary." To add only one more, and that from the Reformed Church, the Helvetic Confession drawn up in 1566, after referring to the observance of Sunday in early times, and the advantages derived from it, adds the following statement: "But we do not tolerate here either superstition or the Jewish mode of observance. For we do not believe that one day is holier than \fs16\par VOL. II. \tab\tab 2 I \fs24\par \pard\ltrpar\cf0\par Page 462 THE TYPOLOGY OF SCRIPTURE. \par \par another, or that rest in itself is pleasing to God. We keep the Sunday, not the Sabbath, by a voluntary observance." \par \tab Now, we freely admit, that such statements, taken by themselves, and viewed apart from the circumstances of the time, might very naturally be understood to imply an absolute freedom from any proper obligation to keep the Lord's day. But it ought, first of all, to be borne in mind, that the subject engaged a comparatively small share of the attention of the Reformers, and that, in so far as it did, they were placed in circumstances fitted to give a peculiar bias to their thoughts and language. There is no regular and systematic treatise on the Sabbath in the works of the more eminent divines of that period; it is only incidentally alluded to in connection with other points, such as the power of the church in decreeing ceremonies, or briefly discussed in their commentaries on Scripture, or, finally, made the subject of a few paragraphs under the Fourth Commandment, in their elements of Christian doctrine. A few minutes might suffice to read what each one of the Reformers has left on record concerning the permanent obligation of the Sabbath; indeed, that part of the question is rather summarily decided on, than calmly and satisfactorily examined. It was only about the beginning of the seventeenth century, when a controversy arose concerning it in Holland, that it began to attract much notice on the continent, and that a careful investigation was made into the grounds of its existing obligation. Before the meeting of the famous Synod of Dort, considerable heats had been occasioned by the subject in the province of Zealand; and with the view of somewhat allaying these, or at least restraining them within certain bounds, that Synod, in one of its last sederunts, held on the 17th May 1618, and after the departure of the foreign deputies, passed certain resolutions which were intended to serve as interim rules for the direction of those who might still choose to agitate the controversy, until it might be fully and formally discussed in a future synod. These resolutions were passed in the course of one day, and were carried with the consent of the Zealand brethren themselves, so that they may be regarded as embodying the nearly unanimous judgment of the Dutch Church of that period. They are as follows -1.; In the Fourth Commandment there is something ceremonial and something moral; 2. The ceremonial was the rest of the seventh day, and the rigid observance of that day prescribed to the Jewish people; 3. But the moral is, that a certain and stated day was appointed for the worship of God, and such rest as is necessary for the worship of God, and devout meditation upon him; 4. The Sabbath of the Jews having been abrogated, the Lord's day must be solemnly sanctified by Christians; 5. From the time of the apostles this day was always observed in the ancient Catholic Church; 6. The day must be so consecrated to divine worship, that there shall be a cessation from all servile works, excepting those which are done on account of some present necessity, and from such recreations as are discordant with the worship of God." \par \tab The publishing of these resolutions had not the desired effect; for neither did the controversy cease, nor was it carried on within the prescribed bounds. A few years afterwards a treatise on the subject was published by Gomar, then at the head of the Calvinists, disputing two or three of the resolutions. \par \par Page 463 VIEWS OF THE REFORMERS REGARDING THE SABBATH. \par \par He was soon replied to at considerable length by Wal\i ae\i0 ous; and still more elaborately, some years later, by J. Altingius. It was then first that the points connected with the permanent obligation of the Fourth Commandment came to be fully discussed in the churches of the Reformation. And if certain mistakes in the way of handling the matter appeared in the writings of the earlier divines, we may be the less surprised when we know the comparatively small share it had in their inquiries and meditations. \par \tab But if we further take into account the circumstances in which they were placed, we shall be still less surprised at the particular error they adopted; for these naturally gave their minds the bias which led them to embrace it..The gigantic system of heresy and corruption against which they had to contend, was chiefly distinguished by the multitude of its superstitious rites and ceremonies, and the substitution of an outward attendance upon these for a simple faith in Christ, as the ground of men's acceptance before God, This false method of salvation by works had branched itself out into so many ramifications, and had taken such a powerful hold of the minds of men, that the Reformers were in a manner constrained to speak of all outward observances as in themselves worthless, and not properly required to the salvation of sinners. They represented, in the strongest terms, the inward nature of the kingdom of God, its independence of things in themselves outward and ceremonial, so that no bodily service, merely as such, was incumbent upon Christians as it had been in Judaism, but was only to be used as a help for ministering to, or an occasion for exercising the graces of a Christian life. Hence, in the Augsburg Confession, difference of days and distinctions of food are classed together, as things about which so many false opinions had gathered, that " though in themselves indifferent, they had become no longer so." And the false opinions are particularly specified to be such as tended to produce the conviction, that people thought themselves entitled by those corporeal satisfactions to deserve the remission of their sins. Melancthon, in his defense of that Confession, arguing against the idea so prevalent regarding the church and her external ceremonies, affirms, that " the apostles did not wish us to consider such rites as necessary to our justification before God. They did not wish to impose any burden of that kind upon our consciences; did not wish that righteousness and sin should be placed in the observance of days, of food, and such things. Nay, Paul declares opinions of such a kind to be doctrines of devils." In like manner, Calvin, in his remarks upon the Fourth Commandment, contained in his Institutes, says, that as the Jewish Sabbath was but a shadow of Christ, " there ought to be amongst Christians no superstitious observance of days;" and that to regard the sanctification of every seventh, though not precisely the last day of the week, as the moral part of the Fourth Commandment, was " only to change the day in despite of the Jews, and at the same time to keep up in the mind the conviction of its sanctity." Quotations of a like import might be multiplied almost indefinitely; but there can be no need for it, as all who are even moderately acquainted with the times and writings of the Reformers must know, that from the circumstances in which they were -placed, and the peculiar nature of the warfare they were called to wage, such expressions regarding outward ceremonies in general, and the sanctification of \par \par Page 464 THE TYPOLOGY OF SCRIPTUIRE. \par \par the Lord's day in particular, are both of frequent occurrence, and easily accounted for. At the same time, though such expressions unquestionably involve a doctrinal error, so far as the Lord's day, at least, is concerned, no one really acquainted with the spirit of their writings can need to be told, that it is the mere opus operatmn,-the outward service alone that is there spoken of. Nothing more, after all, is meant, than that the kingdom of God is not meat and drink,-that there is no essential inherent sanctity in the days and observances considered by themselves, as apart from the way in which they are used, and the ends for which they are appointed. That the Reformers did not mean the statements referred to, to be taken in the most unqualified sense, is evident alone from their views of the primeval Sabbath. They held, we believe without any exception worth naming, that the weekly Sabbath appointed at the creation had a universal aspect, and has a descending obligation to future times. We have already given the judgment of Calvin, and also of Luther on the subject. (See p. 121). \par \tab Beza was of the same mind, as will appear from a quotation to be produced shortly. So also Peter Martyr, who, in his Loci Com., says,-- "God could indeed have appointed all or many days for his own worship, but since lie knew that we were doomed to eat our bread by the sweat of our face, he rested one in seven, on which, discarding other works, we should apply to that alone." And Bullinger, who says on Matt. xii.,-" Sabbath signifies rest, and is taken for that day which was consecrated to rest. But the observance of that rest was always famous and of highest antiquity, not invented and brought forth for the first time by Moses when he introduced the law; for in the Decalogue it is said,' Remember the Sabbath-day to keep it holy,' thereby admonishing them that it was of ancient institution." And to pass over many of the learned writers, from whom similar extracts might be taken, we conclude with the testimony of Pareus, who, though not properly a Reformer, was yet the disciple of the Reformers, and who, in his commentary on \cf2\ul Gen_2:3\cf0\ulnone , says,-" It pertains to its to keep holy the day sanctified by God, by imitating his rest. To imitate the rest of God is not to be idle, to do nothing, for God was not idle, nor did he bless idleness; neither is it to feign that a sanctity was impressed upon that day (as hypocrites do, who make an idol of the Sabbath); but it is, according to God's example, to cease from our works, that is from sins, which properly are our works, tending most of all to desecrate the Sabbath, and from the labors of this life, to which the six days are destined. It is, further, to apply the Sabbath to divine worship, by teaching, hearing, meditating, doing those things which pertain to the true knowledge and worship of God, to the love of our neighbor, and our own salvation. Such sanctification is suitable every day; for in blessing the seventh day, God did not curse other days; but the sanctification was, by way of distinction, pronounced upon that day, on which no other labors were to entangle us." \par \tab It is evident, that with such views regarding the original appointment and descending obligation of a weekly Sabbath, the Reformers could only have disowned the duty of keeping a Christian Sabbath, by being inconsistent with themselves, and could only have denied the abiding obligation of the Fourth Commandment, by holding some peculiar notions (different from \par \par Page 465 VIEWS OF THE REFORMERS REGARDING THE SABBATH. \par \par those now generally entertained) respecting the import of that commandment. We believe that they were at one in holding the Decalogue to be the revelation of the moral law, and as such, therefore, binding in all its precepts upon men of every age and condition of life. As a specimen, we may take what Melancthon says of it in the introduction to his treatise on the Decalogue, contained in vol. ii. of his works, which he begins with these words:-" It is necessary to retain the usual division; the principal part of the law is called the moral, which is the decalogue rightly understood." Then, shortly after, describing this decalogue as a whole, he says,-" THE MORAL LAW is the eternal and unchangeable wisdom that is in God, and a rule of life, distinguishing what is right from what is wrong, commanding the one, and with severe indignation forbidding the other, the knowledge of which was in creation implanted in rational creatures, and afterwards often repeated, and by divine voice proclaimed, that men might know that God;s, and what he is, and that he is a judge who obliges all his rational creatures to be conformed to himself, to yield our obedience entirely accordant with his law, and accusing and destroying all that are not possessed of this conformity." In like manner, Calvin, in his Institutes, heads the chapter which treats of the Decalogue, " An explanation of the Moral Law," describes it as "' the rule of perfect righteousness," and gives it as the reason why God has set up this law in writing before us, " both that it might testify with more certainty what in the law of nature was too obscure, and might more vividly, as by a palpable form, strike our mind and memory." \par \tab Regarding the Decalogue in this light, the Reformers plainly ought to have considered the Fourth Commandment, as well as the others, of universal and permanent obligation. And yet it is certain they did not. They laid down right premises on the subject, while, by some strange oversight or misapprehension, they failed to draw the conclusion they inevitably lead to. It was the unanimous opinion of those divines, that the rest enjoined in the Fourth Commandment was of a ceremonial and typical nature, that, as Luther expresses himself, "it was entirely outward," and as such, therefore, consummated and done away in Christ. Even Alting could not get rid of this view of the matter, and consequently feels himself necessitated to maintain the extraordinary position, that man was not only made, but also sinned and fell on the sixth day, and that the rest of the Sabbath having been brought in subsequent to the fall, was even, in its first observance, a type of redemption. By such a position, though too improbable to be generally received, he of course vindicated his consistence, in regard to the rest of the Sabbath, as being from the first of a typical nature. The Reformers, however, cannot receive the benefit of the same vindication, not having broached the opinion, that the original institution of the Sabbath was subsequent to the fall. The inconsistence probably never struck them from the subject having occupied so comparatively small a share of their attention. And what seems more than anything else to have misled them, was the passage in Colossians, where " Sabbath days" are classed by the Apostle among the things which were shadows of Gospel truth, and hence done away when Christ, the substance, came. They constantly bring forward this passage when speaking of the ceremonial and typical nature of the Jewish Sabbath. \par \par Page 466 THE TYPOLOGY OF SCRIPTURE. \par \par \tab But how did they reconcile to their own minds the manifest inconsistence of at once holding the Fourth Commandment to be of moral and perpetual obligation, and, at the same time, of considering the sacred rest imposed in that commandment as of a ceremonial nature, and only of temporary obligation? There was here a real difficulty in the way; and though we find some variety in their endeavors to get rid of it, yet they all concurred in introducing into this part of the Decalogue the distinction-at variance as it was with the general view they entertained of that code of precepts-that the precept was partly ceremonial, and partly moral. It was ceremonial, as interdicting all servile work, and enjoining a day of outward unbroken rest, thus typifying the peaceful and blessed rest which believers enjoy in Christ; free alike from the labors of sin and the fears of guilt. But did the typical stand, in that day of rest being simply one in every seven, or in its being precisely the seventh and last of the ever-returning circle? Here we find great diversity of opinion. And did the moral stand, in the appointment of one day in every seven, though not precisely the last in order, as a day of bodily rest and spiritual employment, or, more generally, in its requiring adequate and proper times to be set apart for these merciful and holy purposes? Here also no less diversity. \par \tab Some of the Reformers descended so little into particulars, that we cannot, for certain, know what opinion they held on these points. For example, Melancthon, in his \i Loci Theol\i0 ., and in his treatise, De Lege Divina (using almost the same words), writes thus:-" In this commandment there are properly said to be two parts,-the one natural, the other moral; the one the genus, the other the species. Of the former it is said, that the natural part or genus is perpetual, and cannot be abrogated, as being a command concerning the maintenance of the public ministry, so that on some one day the people should be taught, and divinely appointed ceremonies handled. But the species, which bears respect to the seventh day in particular, is abrogated." He carefully avoids saying whether he looked upon the abolition as standing precisely in the change of the day from the seventh to some other; and also, whether the morality of the commandment required the day preserved to be some one day in every week. His language does not necessarily imply any positive decision on these points, although the natural inference is, that by the day still to be observed for pious purposes, he meant one day in each week, and by the abrogation of the species, the mere removal of that day from the last to any other day of the week. \par \tab The opinions of the reformed divines, however, are generally expressed with sufficient distinctness upon the points in question; and they divide themselves into two leading classes. One class, with Calvin at their head, maintained; that the typical mystery of the Sabbatical rest stood not simply in its being held on the seventh or last day, but in that along with the other six preceding days -of work-in the number seven viewed as one whole, and terminating in the most strict and rigorous cessation from all labor; hence, the removal of the day from the first to the last of the week, if the day itself was still viewed in precisely the same character, did not essentially alter the nature of the institution,-the number seven was still preserved, and if viewed in the same light, and in all its parts held equally binding as before, \par \par Page 467 VIEWS OF THE REFORMERS REGARDING THE SABBATH. \par \par the Jewish ordinance, in their estimation, was substantially retained. Considering the Sabbatical rest, therefore, of every seventh day as a shadow of Gospel realities, they conceived that the moral obligation couched under the figure could be carried no further than to impose the necessity of setting apart such times as might be sufficient to maintain the worship of God; but that it did not strictly bind Christians to confine themselves to one day in seven, as if to take more would be to err in excess, or to take fewer would be to err by deficiency. The exact length of the period which was to separate one day of rest from another, under the Christian dispensation, they held should be determined by other considerations. But did they, therefore, question that that should be one in seven? Not in the least, for there were considerations enough besides to fix that as the proper rotation. Gomar, indeed, says, that days for the solemn worship and service of God ought to be more frequent now than under the Jewish dispensation; and he gives us to understand, that to impress this upon the minds of Christians, was one of his reasons for undertaking to shew the abrogation of the Jewish seventh-day Sabbath; for God, he contends in sect. 5th, imposed only one day in seven upon the Jews, because they were a carnal and stiff-necked people, and were burdened with many heavy ceremonies; and hence arises a clear obligation, in the altered and improved circumstances of Christians, to have, when they can, more frequent days of sacred rest for the worship of God. Gomar, therefore, held the propriety, and even the obligation, if circumstances permitted, to have a-more frequent than a seventh-day Sabbath. \par \tab But he seems to stand alone in deriving such an obligation from the Fourth Commandment. The Reformers, at any rate, appear to have had no doubt that the day to be observed for holy purposes was to be one in each week, not excepting those of them who took the most general view of the moral obligation imposed in the Fourth Commandment, feeling themselves drawn to that conclusion by a regard to the other purposes for which it was given, as well as from the primeval character of the ordinance, and the recorded procedure of the Apostolic Church in keeping the first day of the week. Luther, in his German annotations on the Fourth Commandment, says,-" Although the Sabbath is now abolished, and the conscience is freed from it, it is still good, and even necessary, that men should keep a particular day in the week for the sake of the Word of God, on which they are to meditate, hear, and learn, for all cannot command every day; and nature also requires that one day in the week should be kept quiet, without labor either for man or beast." In like manner, in his Larger Catechism, after stating that the worship of God is " not now bound to certain times, as it was among the Jews, as if this day or that were to be preferred for such a purpose, for no day is better or more excellent than another;" he goes on to remark, that " since the mass of men cannot attend on it every day, from the entanglements of business, some one day, at the least, in the week must be chosen for giving heed to that matter,"-mentioning the example set by the Apostolic Church in choosing the first day of the week as what ought to determine the church in succeeding times. Calvin is, if possible, still more decided; for he holds, that even as imposed upon the children of Israel in the Fourth Commandment, the Sabbath was designed, not merely \par \par Page 468 THE TYPOLOGY OF SCRIPTURE.\par \par to prefigure spiritual rest, but also to afford an opportunity for engaging in religious exercises, and for a respite from labor to the humbler classes of society. And, " since these two latter reasons," he remarks in his Institutes " ought not to be numbered amongst the ancient shadows, but alike concern all ages, although the Sabbath is abolished, it yet has that place among us , that on stated days we meet for hearing the Word of God, for partaking of the Lord's Supper, and for public prayers; also that servants and workpeople may have a respite from labor." And a little afterwards, more expressly, he speaks of " the Apostle having retained the Sabbath" for the poor of the Christian community, so far keeping up the distinction of days, and of the danger of superstition being almost taken away by the substitution of another day of the week for religious purposes, instead of that which the Jews held to be peculiarly sacred. \par \tab There was, however, another class of opinions, or rather of divines holding the opinion, that the Sabbatical rest, as enjoined upon the Jews in the Fourth Commandment, was, indeed, typical of the spiritual rest of the Gospel, but that the mystery or type existed in the day of rest being precisely the seventh or last day of the week,-that the moral obligation contained in the precept for all times and ages, was its imposing the duty of hallowing one day in seven,- and that, consequently, by changing the day from the last to the first, which was done by the apostles under the direction of the Holy Spirit, the moral part of the commandment was retained in full force, while the Jewish mystery necessarily ceased. This more correct opinion was, I should say, more generally adopted by the earlier divines after the Reformation, than the one just considered. Beza may first be mentioned, who thus writes on \cf2\ul Rev_1:11\cf0\ulnone :' He calls that day the Lord's, which Paul names the first of the week (\lang1033\i\f1\'ec\'e9\'e1\cf3\super\f0 \cf0\nosupersub\f1 \'f3\'e1\'e2\'e2\'e1\'f4\'f9\'ed\lang1023\i0\f0 ), \cf2\ul 1Co_16:2\cf0\ulnone , on which clay it appears that even then the Christians were accustomed to hold their own regular meetings, as the Jews were wont to meet in the synagogue on the Sabbath, for the purpose of shewing that the Fourth Commandment, concerning the sanctification of every seventh day, was ceremonial, as far as it respected the particular day of rest and the legal services, but that, as regards the worship of God, it was a precept of the moral law, which is perpetual and unchanging during the present life. That day of rest had stood, indeed, from the creation of the world to the resurrection of our Lord, which being as another creation of a new spiritual world (according to the language of the prophets), was made the occasion (the Holy Spirit, beyond doubt, directing the apostles) for assuming instead of the Sabbath of the former age or the seventh day, the first day of this world, on which, not the corporeal and corruptible light created on the first day of the old world, but this heavenly and eternal light hath shone upon us. Therefore the assemblies of the Lord's day are of apostolical and truly divine tradition; yet so that a Jewish cessation from all work should not be observed, since this would manifestly be not to abolish Judaism, but only to change what respected the particular day. This, however, was afterwards introduced by Constantine, as appears from Eusebius and the laws of the emperor, and was afterwards, by succeeding emperors, restrained within still narrower bounds; till at length, what was first instituted for a good purpose, and is still properly retained, namely that the mind, \par \par Page 469 VIEWS OF THE REFORMERS REGARDING THE SABBATH. \par \par \i freed from its daily labors, should give itself wholly up to the hearing of the Word of God\i0 , came to degenerate into mere Judaism, or rather the most vain will-worship, innumerable other holy-days having been added to it." \par \tab This passage puts it beyond a doubt that, according to Beza, the ceremonial part of the Fourth Commandment consisted only in the particular day, and the legal services, and that the moral part required still one day in seven to be set apart for the worship of God. What he says of the manner in which the rest should now be observed, will fall to be noticed under the next head. Peter Martyr expresses the same opinion in his Loci Communes, under the Fourth Commandment, remarking, that " as in other ceremonies there is something abiding and eternal, and something changeable and temporal (as in circumcision and baptism, it is perpetual that they who belong to the covenant of God, and are admitted among his people, should be distinguished by some outward sign), the kind of sign was changeable and temporary, for that it might be done, either by the cutting off of the foreskin, or by the washing with water, God manifested by his appointment. In like manner, that one fixed day in seven should be set free (\i mancipetur\i0 ) for the worship of God, is fixed and determined; but whether this or that day should be appointed, is temporary and changeable." To the same effect also, Ursinus, the friend of Melancthon, in his Catechism,-"That the first part of the command (that, namely, which enjoins the keeping holy of a seventh-day Sabbath) is moral and perpetual, appears from the end of the institution, and the reasons assigned for it, which are perpetual." Then, after mentioning these, he concludes, that as "' they relate to no definite period, but to all times and ages of the world, it follows that God wished to bind men from the beginning of the world even to its end, to keep a certain Sabbath." And again, "Though the ceremonial Sabbath is abrogated in the New Testament, a moral Sabbath still remains, and itself therefore a kind of ceremonial Sabbath, i. e. some regular time must be set apart for the ministry. For it is not less needful now in the Christian, than it was formerly in the Jewish Church, that there be some fixed day on which the Word of God may be taught, and the sacraments publicly administered, which, however, we are not strictly bound to make either the third, fourth, fifth, or any other determinate day of the week." He evidently means, that so far as the morality of the Fourth Commandment is concerned, it simply obliges us to one (lay in the seven. It is almost unnecessary to mention the names of more who adhered to this opinion. We may just add, that it seems to have been that of Bucer, and of Viret, the colleague of Calvin; that it was the opinion of Pareus is certain, as it seems also to have been that of the Synod of Dort, if we may judge from what may be regarded as the natural import of their resolutions; and both Walmeus and Altingius have not only affirmed it as their opinion, but are at considerable pains to prove that the very substance of the Fourth Commandment is its requiring the sanctifying of one day in seven for the service of God, that unless it included an obligation to this, there could be no proper meaning in the express mention of six days as the appointed period of weekly labor, continually succeeded by another of rest, and no force in the appeal to God's example and work in creation,-and consequently, that while the moral requires the observance of \par \par Page 470 THE TYPOLOGY OF SCRIPTURE. \par \par one day in seven, the ceremonial ceased when the change took place from the last to the first day of the week. \par \tab There is still another point, on which it is of importance to give a correct exhibition of the views of the Reformers, viz. in regard to the due observance of the Lord's day, the Christian Sabbath. Here it is necessary to premise at the outset, what must have occasionally struck those who have read the preceding quotations, that some of the reformed divines looked upon the cessation from work on Sabbath as more strictly and absolutely required of the Jews, than is now binding on Christians, and that the entireness of the prohibition in that respect was essential to the mystery wrapt up in the Sabbath. In proof of this they generally refer to such passages as \cf2\ul Exo_16:23\cf0\ulnone , 35:3, which they understand as prohibiting all preparation of food even on Sabbath. Altingius has endeavored to shew, and I think with perfect success, that such was not really the meaning of those passages, and that such works as were necessary for the ordinary support and refreshment of the body were always permitted, and practiced too, among the Jews. We have already discussed this point, however, and shall not further refer to it here. But the Reformers undoubtedly did believe that a degree of rigor, an extent of prohibition belonged to the Jewish Sabbath, for which we find no proper warrant in Scripture; and well knowing, from New Testament Scripture, that no such yoke was laid upon the Christian church, they naturally drew the equally unwarranted conclusion, that the strictness of prohibition as to the performance of works requiring labor was somewhat relaxed. In using such language, they still did not mean that ordinary works might be performed on any plea of worldly convenience or pleasure, but such only as were performed by our Lord,-works required for the necessary support or the comfort of men, and some of which, at least, they conceived to have been interdicted to the Jews, for the purpose of rendering their Sabbatical rest more exactly typical of the spiritual rest enjoyed by believers in Christ. \par \tab For the proof of this we can appeal to a case which will put the matter, in regard to one great man, at least, beyond a doubt,-we mean the venerable Calvin. During his lifetime a book was published by some Dutchman, in which the lawfulness of images in divine worship, to a certain extent, was maintained on the following ground:-That though all use of images, and consequently all kinds of image-worship, were prohibited in the Second Commandment, yet this was not to be understood too rigorously; for we have the same exclusive prohibition of all work on Sabbath in the Fourth Commandment, and yet we know that Christ both did and allowed certain kinds of work on that day; so that either he must be held to have violated the Sabbath, or the commandment must be regarded as less strict in its prohibitions of work, than the plain import of its words would lead us to suppose, -an alternative, he contended, which would render it equally consistent with the purport of the Second Commandment to make some use of images in the worship of God. Calvin wrote a reply to this treatise, which is contained in vol. viii. of the Amsterdam edition of his works. We quote only that part of it which bears upon our present subject. At p. 486, he says, " They who profess Christianity have always understood, that the obligation by which the \par \par Page 471 VIEWS OF THE REFORMERS REGARDING THE SABBATH. \par \par Jews were bound to observe the Sabbath-day, was temporary. But it is quite otherwise in regard to idolatry. I grant it, indeed (that is, the Sabbath), as the bark of a spiritual substance, the use of which is still in force, of denying ourselves, of renouncing all our own thoughts and affections, and of bidding farewell to one and all of our own employments (operibus nostris universis valedicendi), so that God may reign in us, then of employing ourselves in the worship of God, learning from his Word, in which is to be found our salvation, and of meeting together for making public profession of our faith,-all which differ from the Jewish shadows; for it was so servile a yoke to the Jews, that they were bound on one day of each week to abstain from all work, so that it was even a capital offense to gather wood or bear any burden." And then he goes on to defend Jesus from the charge of having broken the Fourth Commandment by performing works of healing on the Sabbath, on the ground that such works did not fall within the prohibition, -that they were properly God's works, and in no age, on no occasion, were unseasonable or improper. \par \tab It is singular that this great man did not here perceive the full force of his own argument, and is another proof that the subject had not, in all its bearings, been fully weighed by his masterly mind. For the same argument which he applied to the defense of Christ, in the liberties he personally took with the Sabbatical rest, would, if properly carried out, have equally availed to shew that the Sabbath, as imposed upon the Jews, was not the servile yoke it is here represented; that all work was not absolutely forbidden to them on that day,-not simply the engaging in any worldly employment, or the bearing of any burden, for whatever purpose, but only such as was done in the way of ordinary traffic, or worldly business,-for purposes merely of temporal profit or carnal pleasure, not immediately called for by any proper plea of necessity or mercy. It is strange also, that Calvin, and many of the other Reformers, should have spoken so often of the Sabbath enjoined in the Fourth Commandment, as if it had been an ordinance of mere bodily rest. They did not so interpret the other commandments. They did not make the fulfillment of the second to stand in the mere rejection of idolatry,-nor that of the sixth in the simple withholding of the hand from murder; and why should they ever have thought or spoken as if the fourth only enjoined a day of outward rest, and not that as a means only for the higher end of sanctification? But with such mistakes regarding the Jewish Sabbath, properly considered, the above passage from Calvin gives us very distinctly to understand how he conceived the ordinance of the Sabbath, as still binding on the Church, should be observed; that though the obligation was not the same in his judgment as in the Jewish Church, yet so much was it to be made a day of spiritual and sacred rest, that not only is it to be hallowed by the denying and crucifying of our sinful affections, but also by taking a solemn leave of our own, that is, undoubtedly, our common worldly occupations, and employing ourselves in the public and private exercises of God's worship. The distinction, as he regarded it, between the Jewish and the Christian Sabbath, was not that the latter admitted, while the other did not, of manual labor or worldly employments, without any urgent plea of necessity or mercy, but that the Jewish Sabbath so rigorously enforced the outward rest, as to pre- \par \par Page 472 THE TYPOLOGY OF SCRIPTURE. \par \par vent things being done which were necessary to the ordinary comfort, or conducive to the higher interests of man. He held the obligation still in force to keep the Sabbath, as a day set apart for the peculiar worship and service of God, liable to be interrupted only by doing what might be required for the relief of our present wants, or by labors of love for our fellow-creatures. \par \tab At the risk of being tedious, and for the sake of removing all possible doubt about the real sentiments of Calvin concerning the way in which the Christian Sabbath ought to be spent, we produce other two extracts from his works,passages found in his discourses (in French) to the people of Geneva on the Ten Commandments. The fifth and sixth of these treat of the Sabbath. And in the fifth, after having stated his views regarding the Sabbath as a typical mystery, in which respect he conceived it to be abolished, he comes to shew how far it was still binding, and declares, that as an ordinance of government for the worship and service of God, it pertains to us, as well as to the Jews. "The Sabbath, then," says he, " should be to us as a tower whereon we should mount aloft, to contemplate afar the works of God, when we are not occupied nor hindered by any thing besides, from stretching forth all our faculties in considering the gifts and graces which he has bestowed on us. And if we properly apply ourselves to do this on the Sabbath, it is certain that we shall be no strangers to it during the rest of our time, and that this meditation shall have so formed our minds, that on Monday, and the other days of the week, we shall abide in the grateful remembrance of our God" &c. Again,-" It is for us to dedicate ourselves wholly to God, renouncing ourselves, our feelings, and all our affectionsi and then, since we have this external ordinance, to act as becomes us, that is, to lay aside our earthly affairs and occupations, so that we may be entirely free (vaquions du tout) to meditate the works of God, may exercise ourselves in considering the gifts which he has afforded us, and above all, may apply ourselves to apprehend the grace which he daily offers us in his Gospel, and may be more and more conformed to it. And when we shall have employed the Sabbath in praising and magnifying the name of God, and meditating his works, we must, through the rest of the week, shew how we have profited thereby." \par \tab It is only necessary to bear in mind the explanation already given regarding the sentiments generally entertained by the Reformers of the Jewish Sabbath, to see that Beza, in his remarks on \cf2\ul Rev_1:2\cf0\ulnone , is of the same mind with Calvin, as to the exclusion of worldly employments from the proper observance of the Lord's day. When he speaks there of a Jewish cessation from all work not being now imperative, he evidently means in the sense already explained the mistaken sense, as we have endeavored to shew for he not only affirms that the sanctification of the seventh day was a part of the moral law, as regards the worship of God, ceremonial only in so far as it respected the particular day and the legal services, but also expresses it as proper, on that day, for the mind to be freed from its daily labors, that it may give itself wholly up to the hearing of the Word of God. And that Viret, another of Calvin's colleagues, entirely concurred with him regarding the due sanctification of the Lord's day, his discourse on the Fourth Commandment is abundant evidence. For he thus expresses himself there:"Since we have from God every thing we possess, soul, body, and outward \par \par Page 473 VIEWS OF THE REFORMERS REGARDING THE SABBATH. \par \par estate, we ought never to do anything else all our lives, than what he requires and demands of us for the true and entire sanctification of the day of rest. Nevertheless, we see that he assigns and permits us six days for doing our own business, and of the seven he reserves for himself only one,-as if he had contented himself with the seventh part of the time, which was specially given up and consecrated to him, and that all the rest was to be ours.\tab\tab .\tab\tab .\par .\tab .\tab What ingratitude is it, if in yielding us six parts of the seven, which we owe him, we do not at the least strive with all our power to surrender the other part, which he exacts of us, as a token of our fidelity and homage." Then, in reference to the objections that it seemed to follow from his views of the Sabbath, that after the public duties were over, men might spend the remaining hours of the day in other occupations, he replies,-" Since we are permitted all other days of the week, excepting this, for attending to our bodily concerns, it seems to me that we hold very cheap the service of God and the ministry of the Church, on which we ought to wait more diligently on that day than any other, if we cannot find means for employing one whole day of the week in things which God requires of us upon it. For they are of such weight and consequence that we must take care, in every manner possible, lest we occupy ourselves with anything which might turn our attention elsewhere; so that we may not bring our hearts by halves, but that ourselves, and all our family, may without distraction apply," &c. \par \tab Bucer, the friend both of Luther and Calvin, expresses sentiments quite similar, in the fifteenth chapter of his work on the kingdom of Christ: "' Since our God, with singular goodness towards us, has sanctified one day out of seven, for the quickening of our faith. and so of life eternal, and blessed that day, that the sacred exercises of religion performed on it might be effectual to the promoting of our salvation; he verily shews himself to be a wretched despiser, at once of his own salvation, and of the wonderful kindness of our God towards us, and, therefore, utterly unworthy of living among the people of God, who does not study to sanctify that day to the glorifying of his God, and the furthering of his own salvation, especially since God has granted six days for our works and employments, by which we may support a present life to his glory." Then, in reference to the neglect of daily worship, through the carelessness of some, and the impediments in the way of others, he asks, "Who, therefore, does not see how advantageous it is to the people of Christ, that one day in seven should be so consecrated to the exercises of' religion, that it is not lawful (fas) to do any other kind of work, than assemble in the sacred meeting, and there hear the Word of God, pour out prayers before God, make profession of faith, and give thanks to God,-present sacred offerings, and receive divine sacraments, and so, with undivided application, glorify God, and make increase in faith? For these are the true works of religious holy-days." And he goes on to mention, with satisfaction, the laws made by Constantine, and other emperors, to prohibit, by penalties, the transaction of ordinary business, the exhibition of spectacles, and such things, on the Lord's day. \par \tab It is abundantly obvious, from the quotations already given, that the Reformers, from whom they are taken, inculcated the duty of keeping the Lord's day, not in part merely, but as a day of spiritual rest and sacred employment; and of doing this, first of all, by ceasing from all ordinary labors and \par \par Page 474 THE TYPOLOGY OF SCRIPTURE.\par \par occupations, in so far as the claims of necessity might permit; then, by giving attendance upon the means of grace in public; and finally, by ordering our thoughts and behavior during the other parts of the day, so as still to make it available to our spiritual improvement. The. more express and definite statements contained in these quotations prove, that though frequently in the writings of the Reformers the duties proper to the observance of the Lord's day are spoken of in a general way, as consisting in doing what pertains to the preservation and improvement of the public ministry, they did not, by so speaking, mean to intimate, that, excepting what was spent at church, the time might be taken up in any worldly business or recreation. They are most pointed in excluding all worldly occupations whatever,-the proper work of the six days, whether done for profit or for pleasure. And in dwelling so specially as they sometimes do upon the public ministry, it was not as if they slighted the more private and family duties-for these, we see, they also enforced-but only because they regarded them as in a manner bound up with a faithful attendance upon the public services of religion. For the school of Geneva, in particular, as it existed under the teaching of Calvin, Viret, and Beza, nothing can be more satisfactory than the manner in which they practically inculcated the devout and solemn observance of the Lord's day; and that their own practice, and their general doctrine upon the subject, was in perfect accordance with the extracts that have been produced, we have a striking proof in the taunt which Calvin, in his Institutes, says was thrown out against them by some restless spirits, as he calls them (probably the libertine Anabaptists), " that the Christian people were nursed in Judaism," because they kept the Lord's day. The very accusation bespeaks how strict was the enforcement of that day, and how orderly its observance at Geneva during the ascendancy of those great men. \par \par \tab It appears, then, upon a full and careful examination of the whole matter, that the Reformers and the most eminent divines, for about a century after the Reformation, were substantially sound upon the question of the Sabbath, in so far as concerns the obligation and practice of Christians. Amid some mistaken, and inconsistent representations, they still for the most part held that the Fourth Commandment strictly and morally binds men, in every age, to set apart one whole day in seven for the worship and service of God. They all held the institution of the Sabbath at the creation of the world, and derived thence the obligation upon men of all times to cease every seventh day from their own works and occupations. Finally, they held it to be the duty of all sound Christians to use the Lord's day as a Sabbath of rest to him,-withdrawing themselves, not only from sin and vanity, but also front those worldly employments and recreations which belong only to a present life, and yielding themselves wholly to the public exercises of God's worship, and to the private duties of devotion, excepting only in so far as any urgent call of necessity or mercy might come in the way to interrupt them. We avow this to be a fair and faithful representation of the sentiments of those men upon the subject, after a patient consideration of what they have written concerning it. We trust we have furnished materials enough from their writings, for enabling our readers to concur intelligently in that representation. They \par \par Page 475 VIEWS OF THE REFORMERS REGARDING THE SABBATH. \par \par will see, that the summary given by Gualter of their views (as quoted at p. 134) is greatly nearer the mark, than the one-sided representation of Hengstenberg. And they will henceforth know how to estimate the assertions of those, who, after glancing into the works of the Reformers, and picking up a few partial and disjointed statements, presently set themselves forth as well acquainted with the whole subject, and as fully entitled to say, that the Reformers agree with them in holding men at liberty, if they might only go to church, to work, or travel, or enjoy themselves as they please, on other parts of the Sabbath. Such persons may be honest in representing this as the mind of the Reformers, but it must not be forgotten that their credit for honesty in this matter rests upon no better ground than that of ignorance and presumption. \par \tab It were wrong to bring our remarks on this subject to a close, without pointing to the solemn lesson furnished both to private Christians, and to the church at large, by the melancholy consequences which soon manifested themselves as the fruit of that one doctrinal error into which the Reformers did certainly fall regarding the Sabbath. For, though there was much in their circumstances to account for their falling into it, and though it left untouched, in their opinion, the obligation resting on all Christians to keep the day of weekly rest holy to the Lord,-yea, though some of them seemed to think that one day in seven was scarcely enough for such a purpose, yet their view about the Sabbath of the Fourth Commandment, as a Jewish ordinance, told most unfavorably upon the interests of religion on the Continent. There can be little doubt that this was the evil root from which chiefly sprung, so soon afterwards, such a mass of Sabbath desecration, and which has rendered it so difficult ever since to restore the day of God to its proper place in the feelings and observances of the people. It was well enough so long as men of such zeal and piety as the Reformers kept the helm of affairs-their lofty principles, and holy lives, and self-denying labors, rendered their error meanwhile comparatively innocuous. But a colder age both for ministers and people' succeeded; when men came to have so little relish for the service of God, and were so much less disposed to be influenced by the privileges of grace, -than to be awed by the commands and terrors of law, that the loss of the Fourth Commandment, which may be said to be the only express and formal revelation of law upon the subject, was found to be irreparable. The other considerations, which were sufficient to move such men of faith and piety as the Reformers, fell comparatively powerless upon those who wanted their spiritual life. Strict and positive law was what they needed to restrain them, which being now in a manner removed, the religious observance of the day of God no longer pressed upon them as a matter of conscience. The evil, once begun, proceeded rapidly from bad to worse, till it scarcely left in many places so much as the form of religion. No doubt many other causes were at work in bringing about so disastrous a result, but much was certainly owing to the error under consideration. And it reads a solemn and impressive warning to both ministers and people, not only to resist, to the utmost, all encroachments upon the sanctity of the Lord's day, but also to beware of weakening any of the foundations on which the obligation to keep that day is made to rest; and here as well as in other things, to seek with Leighton,\par \par Page 476 THE TYPOLOGY OF SCRIPTURE. \par \par that they may "be saved from the errors of wise men, yea, and of good men."\par \cf4\fs23\par } a;}{\f1\fnil\fprq2\fcharset177 TITUS Cyberbit Basic;}{\f2\fnil\fcharset0 OLBGRK;}{\f3\fnil\fprq2\fcharset161 TITUS Cyberbit Basic;}{\f4\fnil\fprq2\fcharset0 TITUS Cyberbit Basic;}} {\colortbl ;\red0\green0\blue0;\red1\green1\blue1;\red0\green128\blue0;\red0\green0\blue255;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\qc\cf1\lang1033\f0\fs23\par [\cf0\lang1023\fs24 476 ]\par \par ______\par \par \fs28\par \pard\ltrpar\sl100\slmult0\qc\cf2 APPENDIX B. \fs24\par \par BAHR'S VIEW OF THE DOCTRINE OF THE ATONEMENT.-\par P. 286. \par \pard\ltrpar\sl100\slmult0\par \tab The doctrine which this learned author seeks to establish, and which he mainly grounds upon, \cf3\ul Lev_17:11\cf2\ulnone , is radically much the same with that formerly propounded in this country by Sykes and Taylor, and frequently advocated by Unitarian writers since, but in none of these with so much depth of thought, and apparent conformity to the fundamental truths of Scripture, as have been exhibited in the pages of Bahr. The first great point he endeavors to make good, is, that it was simply the blood sprinkled on the altar, which formed the central part of the idea of sacrifice the blood, however, merely as the bearer of the life, irrespective of the death, which (incidentally, indeed, but still only incidentally, not as a proper and essential part of the transaction) had to be inflicted in the obtaining of the blood. It is not, therefore, he maintains, the execution of a punishment the punishment of death-with which we have properly to do, but the giving away of a life to God-the giving away of the life or soul of an irrational animal, as symbolical of the offerer's giving away of his soul to God; in other words, his returning back again to God by repentance, and faith, and self dedication, after having been separated from him by sin. There is nothing, consequently, according to his view, strictly vicarious or substitutionary in the matter no infliction of a punishment deserved by the offerer, and symbolically transferred to the thing offered; and he thence draws the conclusion, that the death of Christ was no satisfaction to divine justice for the sins of amen, but a self-dedication or surrender of the life to God, to be ever appropriated and repeated, by his people spiritually, when they renounce sin and turn to God. So that the death of Christ, relatively to the life of his people, is just a great symbol-the symbol of symbols-representing outwardly, and by means of his personal history, how sinful men, dead because of sin, were to re-unite themselves to the life and fellowship of God. \par \tab It is justly remarked by Kurtz, at the commencement of his able refutation of this view of Bahr, p. 7, 12, that it proceeds upon a somewhat mistaken view of the passage in \cf3\ul Lev_17:11\cf2\ulnone -as if that professedly treated of sacrifice; whereas it directly treats only of the blood, and not properly of the blood as a constituent part of sacrifice, but as matter of food, and of sacrifice only in so far as the blood belonged to the sacrifice. It is, therefore, to exalt that passage, however otherwise important, out of its due place, when it is regarded as alone sufficient to determine the whole nature and constitution of sacrifice. True, " it speaks only of the blood, it makes ac-\par \par \pard\ltrpar\cf0 Page 477 BAHR'S VIEW OF THE DOCTRINE OF THE ATONEMENT. \par \par count of nothing but this, and does not mention death as the means of atonement." But neither should we have expected it to do so, however necessary the death might be for the effecting of the atonement; for the passage does not discourse of sacrifice, as such, or of death as connected with the sacrifice, but is simply intended to exhibit the ground of the prohibition regarding the eating of blood. For this, it was enough to state, the relation of the blood to the sacrifice. There are two questions that naturally arise in discussing the subject; the first of which is: What the nephesh or soul (\cf4\lang1037\f1\rtlch\'f0\'f4\'f9\'d1\cf0\lang1023\f0\ltrch ), is in beasts and men? This is answered with substantial correctness by Bahr, though without giving due prominence to the principle of accountability in man. By the nephesh," he remarks, "' in beast, as well as in man, the Hebrews denoted the animal principle of life, without which the body is a mere lump of matter, hence the word commonly signifies life. But in man, while the nephesh in one respect corresponds to that in beasts, in another it is of a higher kind; because it stands in closest connection, as on the one hand with the body, so on the other with the spirit, is indeed the bond between the two. As such a bond, it is the seat and source of all the emotions, both higher and lower whence the purely animal appetites of hunger and thirst are ascribed to it, and, at the same time, the purely human and higher affections of love and hatred, joy and sorrow."- (Symb. ii. p. 208.) It is not, however, these affections in themselves, which properly constitute the distinctive superiority of the human, but rather their connection with conscience and free-will, bringing them within the province of the moral and accountable. This especially is what raises man above the brute-creation.\par \tab But the second question-In what relation do the two nephesh, in man and beast, stand to each other in sacrifice? bears much more closely upon our author's peculiar views, and it is here especially that his erroneous sentiments discover themselves. " It is not to be denied (he says) that in one respect the nephesh of the sacrificial blood is placed on a par with that of the sacrificer, but that in another the sacrificial blood serves also as the means of atonement and salvation for the sacrificer, therefore is an antidote for his sinful nature, and so far stands in a counter-position to his nephesh. The sacrifice itself is thereby constituted into a symbolical sacramental act; the equalizing or putting on a par of the two nephesh giving to it a symbolical, and their counter position a sacramental character." This statement itself is defective; for, in the words of Kurtz, " the equalizing of the two nephesh, and consequently the symbolical character of the sacrifice, rests upon this, that both have a common basis, as being the seat and source of life; the antithetical, and consequently the sacramental character, rests (since every thing in sacrifice has to do with sin and atonement) upon this, that the one nephesh is free from sin and guilt, while the other is laden with both. The guilt of the one requires an antidote, the guiltlessness of the other fits it for being such." This explanation, however, would certainly square ill with the theory of our learned opponent. But let us hear him farther: "' The symbolical character of the sacrifice stands in this, that the presentation and bringing nigh of the nephesh in the sacrificial blood upon the altar, is the symbol of the presentation and bringing nigh of the offerer to Jehovah. As \par \par \fs16 VOL. II. \tab\tab 2 K \fs24\par \par Page 478 THE TYPOLOGY OF SCRIPTURE. \par \par the presentation of the blood of the beast is a giving up and away of the beast-life in death, so must also the natural (seelische), that is, selfish life of the offerer, acting in contrariety to God, be given up and away, i. e. die; but since this is a giving away to Jehovah, it is no mere ceasing to be, but a dying which, \i eo ipso\i0 , goes into life.... The natural dying is the condition of the true life. Accordingly, the meaning of a sacrifice is in short this, that the natural, sinful being (life), is given up to God in death, in order to obtain the true being (sanctification), through fellowship with God." \par \tab "This whole representation (Kurtz continues), which leads us into the centre of the sacrificial system, and should give us the kernel of it, presents not a few weak points. It seeks to unfold the symbolical aspect of the idea of a sacrifice. This rests, as already indicated, upon the resemblance of the two nephesh, on account of which the nephesh of the beast is made to stand as the image and representative of man's. Now, were this resemblance really the foundation of the view exhibited above, we could have nothing to reply to it. But we find precisely the reverse to be the case. It is not that, in which both are alike to each other, viz. that both are the seat and source of life, feeling, desire, and aversion, which is made the foundation of the symbol, but the very thing which renders them unlike to each other. It is not the giving up simply of the life, which it regards as symbolized in the sacrifice, but the giving up of the natural, selfish life, acting in contrariety to God;' and this is precisely what renders the soul of a beast dissimilar to that of a man. \par \tab "But this is by no means the only contradiction into which Bahr has fallen with his theory; we detect three others. (1.) The import of a sacrifice, he says, is this, that the selfish, natural, sinful being, or life, is given up to death. Through this, therefore, is the atonement made, which effects the covering and extirpation of sin. Here, then, sin and death come so near to each other, that one is involuntarily reminded of the words: Death is the wages of sin; or, Sin when it is finished, bringeth forth death; or, in the concrete declaration of the Old Testament, In the day thou eatest thereof, thou shalt surely die. And is there not to be found an idea there, that namely of punishment, from the application of which to sacrifice Bahr shrinks on every hand with the strongest aversion, but which forms the necessary, unavoidable link of connection between sin and death? We present to our opponent the following progression of ideas: blood, nephesh, lust, sin, punishment, death, atonement. Can he fail to recognize it as his own? We could substantiate it word for word by citations. Undoubtedly, the single word 'punishment' is nowhere to be discovered. But it is merely omitted, and naturally suggests itself. So that the definition given by our opponent has after all opened the door to the idea, to which it is so fundamentally opposed. He appears to have been somewhat conscious of this himself, and endeavors to meet it in a twofold way. First, by determining the giving up of the sinful nephesh to death more closely, as a giving up in death to Jehovah, which is a dying that, eo ipso, goes into life. But the sinful, selfish nephesh was not to be given up to Jehovah, but, on the contrary, covered through the sacrificial atonement; that is, had to be put away out of Jehovah's presence, that he might not see it. The giving up of sin, that is, of \par \par Page 479 BAHR' S VIEW OF THE DOCTRINE OF THE ATONEMENT. \par \par death in death, is certainly the negation of sin and death, therefore the true life; but then this is no giving up to Jehovah, but giving away from Jehovah, for Jehovah's sake.-The second shift looks more fortunate: the dangerous relationship between sin and death is disposed of; as soon as for the giving up of the selfish, sinful, ungodly nephesh in death to Jehovah,' there is substituted,'the giving up of the whole being to God, or the giving up of that which is most peculiarly one's own, the principle of personality or of the individual life.' This giving up of the whole life to Jehovah is certainly a receiving, a putting into exercise of life, but it is no giving up in death. But without contending about this substitution, nothing after all is gained by it. For the idea of sin, as the starting-point of sacrifice, cannot possibly be overlooked, and how important and closely related to the idea is death in the sacrifice, is clear even from Bahr's interchange of terms in p. 210. One of two alternatives alone remains: Either to subtract the idea of sin and death, which would certainly make the symbol but ill accord with the idea; or it continues to possess both of those ideas, or one of them then, in the first case, the giving up of the sinful nephesh in death is nothing but the symbolizing of the idea of punishment; but in the second, the giving up of the sinful being to Jehovah would be in contrariety to the idea of atonement (the covering); and in the third, the giving up to Jehovah in death of the nephesh simply, as that' which is most peculiarly one's own, the principle of personality, or of the individual life,' would suit well enough indeed to a mystical-pantheistic nature-religion, but extremely ill to the plain, theistical religion of Moses. \par \tab "(2.) Bahr repeatedly (for ex. B. ii. p. 270, 343) throws it out as a reproach against the juridical view, which he so strenuously opposes, that it makes the sacrifice culminate in the death. This, he contends, shews at once how entirely erroneous it is; for nothing can be more unquestionable, than that the blood, and not the death, is the very essence and core of the sacrifice.-But now, let any one just read Bahr's own development of the idea of sacrifice, and mark how often death and its synonyms occur there; since the subject continually pressed is of a giving away, or a giving up of life in death, of a dying, a ceasing to live, an icqGOdscVEiY, as the most essential and innermost idea of sacrifice. When he says, for example:'As that presentation of the victim's blood was a giving up and away of the life in death, so must also the selfish, natural life be given away, i. e. die'-is not this in the strongest manner to identify blood and death? This may well satisfy use that to make the sacrifice culminate in death, and identify death and blood, cannot be so very senseless and wrong a thing as he would have us to suppose. \par \tab "(3.) Sacrifice must symbolize the idea of a giving up and away of the life in death to Jehovah. But this is no common dying, not a mere ceasing to be, not a sort of negative thing only, but a dying that, eo ipso, goes into life, is indeed the true life, the life of active and holy energy. The dying thus modified comes out, then, as the chief and most prominent thing. The symbol, however, still remains but a symbol, and as such must correspond to the idea, at least, in its most essential part, resemble and image it. But on our author's supposition, that essential part would be the very thing, of which \par \par Page 480 THE TYPOLOGY OF Scripture. \par \par no trace were to be found in the symbol. The dying of the beast is really an absolute ceasing, a simple negative; the beast is and remains dead, and nothing whatever takes place to represent the idea of a resumption of life, brought into being through death. Let it not be said, that this could not be expected, as such a symbolizing would lie beyond the range of possibility; for we can point to Bahr himself, B. ii. 516, 617, where he shews in the transaction with the two birds at the cleansing of the leper, and with the two goats on the day of atonement, that such a thing was quite possible." \par \tab So far, the exposure of what is fallacious and unsatisfactory in Bahr's views, has respect only to the first, the symbolical aspect of sacrifice; the other, or sacramental aspect still remains, and there the heterodox character of his views comes still more prominently out. We give first his representation of this bearing of the rite of sacrifice:-" The means of atonement and sanctification must be something apart from the person to be atoned, another thing than himself, and indeed something chosen and appointed by God; for man has not in himself the principle of sanctification; it can proceed only from God, he alone, therefore, can ordain the means of sanctification.... But, on the other hand, it must be nothing absolutely different, foreign, or contrary; for it must, at the same time, be the means of salvation (covering), and must, therefore, enter into an exchange of relationship with the person to be sanctified. This, however, was only possible, if it was somehow related to him, if it was analogous in nature, homogeneous. That other thing, through which the nephesh of the offerer was atoned, or covered, was itself again a nephesh." II. 212, 213. \par \tab Kurtz justly objects to this representation, that it does not properly and fairly touch the important question, how the blood in sacrifice should have come to possess the sacramental character of a means by which the sin or soul was covered, and the offerer was again re-united with Jehovah, and sanctified? Bahr himself seems to be conscious of its defective and unsatisfactory nature; and calls to his aid " the peculiar nature of the Old Testament economy, as in itself external, corporeal, and imperfect, but as such carrying in its bosom the kernel of the perfect, the higher and spiritual. The blood of beasts, which itself was only external, effected also a merely external sanctification and purity. The true and perfect means of salvation and atonement is the blood of Christ, the shedding of which was \i eo ipso\i0 the giving up of his soul (\cf3\ul Mat_20:28\cf0\ulnone ), with which the eternal Spirit was united" (\cf3\ul Heb_9:12\cf0\ulnone , 14.) \par \tab This line of argument is the more extraordinary, Kurtz remarks, " as the author throughout his whole work manifestly avoids bringing typical references within the circle of his investigations. Such a flying for refuge to an element quite foreign to the whole tendency of his work, therefore, appears as a mere expedient, and betrays the strait in which the author found himself. Still we would not particularly quarrel with him for making our Lord and his atoning death a sort of cat's- paw for his literary necessities, if indeed it had been the aim of Christ's incarnation and death to be a cat's-paw for necessities of another kind. This, therefore might not prevent us from heartily rejoicing at the open and decided recognition here given of the typical bearing of the most important part of the ritual worship. But we \par \par Page 481 BAHR' S VIEW OF THE DOCTRINE OF THE ATONEMENT. \par \par are again checked in this joy, since it is not enough to have robbed the Old Testament sacrifice of its true import to us; the same must also be done in regard to the far more important sacrifice of Christ. The mediation of Christ is therefore only a-though indeed the perfectest-' symbolical substitution, not a real one, no exchange of places; so that also this sacrificial act, if what it represents is not done over again on the part of man, becomes worthless and vain.' Yet the proper character of Christ's death is somewhat away from the point. The question here simply is, whether what is obscure and unsatisfactory in the representation given of the sacramental character of the Old Testament sacrifice, is thereby removed. We think not,-for a transference of the (improved) Old Testament idea to that of the New Testament for the purpose of proving that from this, is only moving in a circle. \par \tab "We place in opposition to Bahr the following train of thought upon the important passage in Leviticus:-The soul of the flesh is in the blood. The soul is the seat of feeling, and therefore of lust. But lust gives birth to sin. That properly which sins in man is, therefore, the soul; and as this is associated with the blood, the blood also stands in a causal connection with sin. Now, it is an eternal law, per quod quis peccat per hoc punitur et idem (to make the punishment alight on that which has been used as the organ of sin) The soul, the blood was the moving force, the starting-point of sin; and now in turn against the soul and the blood comes the punishment, the counter-impression on the part of moral government in the world, paralyzing the impression of sin. The sin was the offspring of lust; now the punishment recoils upon the lust, and so becomes a reversal of lust, aversion (unlust.) The soul, in so far as it is life, has sinned; it is also punished, in so far as it is life, therefore, with death: death is the wages of sin. The sinner has involved his blood, his soul in guilt; if the claims of justice are satisfied, he must be visited with death-temporal, which, by being allowed to continue, becomes eternal. God, however, does not wish the death of the sinner; he has promised redemption, and already begun to carry it into effect. A manifestation of this tender grace on the part of God is the institution of sacrifice. I have given you, he says, the blood (of the slain victim) upon the altar, to make atonement for your souls. Therefore, blood for blood, soul for soul; that the sinner may escape death, death must alight on the sacrifice; the guiltless blood is shed, in order to cover, to atone for the guilty. Death is the wages of sin; the sacrificed animal suffers death, not in payment of its own sin, for it is without sin, guiltless, but as payment of another's sin; it therefore suffers death as a substitution for the offerer, and Jehovah, who gave the blood as the means of atonement, recognizes this substitution. The blood shed, and flowing out in death, is then the atonement of the sinner; while the sin has been imputed to the victim, the satisfaction that has been made through death is imputed to the sinner." \par \tab The learned author proceeds to state at some length, in opposition to certain objections of Bahr, that the Old Testament sacrifices of irrational victims, could not possibly possess the virtue of making a proper satisfaction for the sins; that, in the language of New Testament Scripture, " the blood of bulls and of goats could not take away sin; and that, consequently, their \par \par Page 482 THE TYPOLOGY OF SCRIPTURE. \par \par expiatory worth was all derived from the blood of the great sacrifice, afterwards to be offered in Christ, to which they pointed the faith of the worshipers. The Old Testament sacrifice was, therefore, only an image of the New, a kind of substitute and compensation for it till the fullness of times." -We subjoin the substance of the replies, which Kurtz has given to the several objections brought by Bahr against what he calls the juridical view of the ancient sacrifices, or their vicarious character. \par \tab (1.) It is objected, that as the punishment, death, is made prominent in this view, if it were sound, the punishment should have been inflicted by the priest, God's representative; whereas it was the offerer himself who killed the victim. But the relation, says Kurtz, p. 65, " of punishment to sin, is a necessary one; the punishment is the continuation (no longer depending on the sinner's choice) of the sin, its filling up or complement. Sin is a violation of the righteous government of the world, an impression against the law; the punishment is the law's counter-impression, striking the sinner and paralyzing his sin. But all punishment runs out into death, which is the wages of sin.' Sin when it is finished bringeth forth death.' Sin, therefore, is a half, incomplete thing, calling for its proper completion in death, which again is not something foreign and arbitrary, but essentially belonging to sin; so that the sinner himself may justly be regarded as self-punished. No doubt, the execution of the punishment might also be properly ascribed to God as the righteous governor of the world; but there is a special propriety in allowing the sinner himself, in the institution of sacrifice, to perform the symbolical act of punishment. For there God appears as the merciful Being, who wills not the death of the sinner, but his atonement, his deliverance and salvation-of course in the way of righteousness-the sinner, again, as one who has drawn upon himself through his sin condemnation and death, and conscious of this being the case. Here, then, especially was it peculiarly proper and significant, that he should accuse himself, that he should pronounce his own judgment, should bring it down symbolically upon himself. Whoever can explain how the criminal, that has deserved death, should even desire this, and so put himself out of the reach of the grace of his monarch, can find no difficulty in explaining how the symbolical act of punishment in sacrifice should have been left to the execution of the sinner himself." \par \tab (2.) The juridical view, it is again objected, makes the death, not the blood, the means of atonement, contrary to \cf3\ul Lev_17:11\cf0\ulnone . To this Kurtz replies, that the objection does not apply to his view, as he does not by any means make the death, but the blood-the blood, however, as shed, as carrying death along with it-the means of atonement. And as the passage referred to treats, not directly of sacrifice, but only of the prohibition against eating blood, it simply indicates that this was done, because in the blood, the lifeblood poured out in death, was to be found by divine ordination the means of atoning for the sins of men, or in other words, saving them from death. \par \tab (3.) According to this view the wrath of God is appeased through the infliction of death on the victim, and hence not man, but God is atoned. God, however, cannot be and never is the object of the atoning (covering, \cf4\lang1037\f1\rtlch\'eb\'cc\'f4\'f8\cf0\lang1023\f0\ltrch )." The atoning is the design of the sacrifice; God is never the object of this, but only man; for in God there is nothing to be covered, while in man there \par \par Page 483 BAHR'S VIEW OF THE DOCTRINE OF THE ATONEMENT. \par \par is his sin, his desert of condemnation requiring to be covered. No change passes upon God by the atonement, but only on man. It is the same God, who in just displeasure at the sinner, is ready to destroy him; and who, himself unchanged, meets in love and fellowship the justified, whose sin has been atoned. It is the same sun that ministered to the growth and prosperity of the tree, while its roots were implanted in its native soil, and causes it, after having been torn up, to wither and decay. So God remains unchangeably one and the same, whether the saint becomes a sinner, or the sinner a saint, although his agency toward him will display itself in a quite different, and indeed opposite manner." \par \tab (4.) If the death of the victim were a punishment, then every sin, for which a sacrifice was brought, must appear deserving of death. But sin offerings were commanded to be offered for unconscious, and not properly moral, but only theocratical offences. Could God be justly represented as inflicting the punishment of death for such? "The objection (replies Kurtz) proceeds upon a misapprehension of the nature of sin and death. It applies a subjective measure to sin, and overlooks its objective aspect. Every sin is a transgression of the divine will; this is the common basis of the smallest, as well as of the greatest sin. In this point of view every sin is alike deserving of the curse; death is the wages of the least, as well as the greatest. The death of the victim stands parallel to the death of the offerer, who has deserved death by his sin. The latter is certainly not mere corporeal death, but death in general, in the entire compass, which the usage of Scripture gives to the word death. That the death of the sacrificed beast was not equivalent to this death, is obvious; as it is also obvious, that the nephesh of the victim, which was given in death, was in no respect equivalent to the nephesh of the sinner; but in this precisely stood the imperfection of the ancient sacrificial system, which implied and predicted a better one." The learned author might here also have pressed the objection as equally valid against Bahr's own view, as the juridical view he opposes. For if such sins, as those referred to, could not justly expose the individual to the punishment of death, how could they any more, according to the theory of Bahr, produce separation from God, moral death, and require a sacrifice to bring him near again? If they should not have entailed the one consequence, we cannot understand how they should have entailed the other. \par \tab (5.) The juridical view, it is once more alleged, exchanges the symbolical substitution for the real, the religious for the righteous; the sacrifice loses all its (symbolical) religious character, and is turned into a purely external mechanical act.-To this Kurtz briefly replies, that it is an entire misrepresentation of the vicarious character of the Old Testament sacrifices, as commonly entertained. So far from being an act of a merely outward and mechanical nature, it was expressive of the deepest and most solemn feelings of which the human heart is capable. And the same may be said in a still higher sense of the vicarious death of Christ, which not only the writings of the New Testament, but the experiences also of the most devout in every age, prove to be capable of stirring the inmost depths of the soul, and drawing around it the loftiest thoughts and aspirations. It is deeply to be regretted that a work distinguished by such learning, \par \par Page 484 THE TYPOLOGY OF SCRIPTURE. \par \par and replete with such depth and freshness of thought, as Bahr's, should carry in its bosom so radical a defect as the false and most unscriptural view of sacrifice, to which the preceding extracts refer. We trust the sounder theology and solid refutation of Kurtz will go far to neutralize the evil in Germany; and tend to re-establish on a firmer basis than ever the view, which Bahr admits (ii. p. 277) to have on its side, not only the most of the rabbinical writers, but also by far the greater number of the most learned and pious of Christian divines. Nor is it to be regarded as any mean confirmation of the truly scriptural character of the view in question, that even such men as Gesenius, De Wette, Winer, and many others of the present day, against strong doctrinal prejudices, have given their assent to it as the doctrine of Scripture. Whatever liberties they have thought themselves warranted to take with the doctrine itself of the vicarious import of ancient sacrifice, they have found the doctrine too plainly written in the Word of God, to deny its existence. And we are persuaded that the more thoroughly the subject is examined and considered in all its bearings, the more deeply and broadly will this doctrine be found to have its foundations laid in the pages of revelation, and the clearer also the conviction of its necessary connection with the peace of the sinner and the essential interests of righteousness. \par \par \pard\ltrpar\qc ______\par \pard\ltrpar\par \pard\ltrpar\qc\par APPENDIX C. \par \par ON THE TERM AZAZEL. \par \pard\ltrpar\par \tab THE term Azazel, which is four times used in connection with the ceremony of the day of atonement, and nowhere else, is still a matter of controversy, and its exact and determinate import is not to be pronounced on with certainty. It is not precisely applied to the live-goat as a designation; but this goat is said to be'" for Azazel" (\cf4\lang1037\f1\rtlch\'ec\'f2\'e6\'e0\'e6\'ec\cf0\lang1023\f0\ltrch ) \par \tab 1. Yet one of the earliest opinions prevalent upon the subject regards it as the name of the goat himself; Symmachus \f2 tragov apercomenov\f0 , Aquila \f2 tr\f0 . \f2 apolelummenov\f0 , Vulg. hircus emissarius; so also Theodoret, Cyrill, Luthler, Heine, Vater, and the English translators, scape-goat. When taken in this sense, it is understood to be compounded of az (\cf4\lang1037\f1\rtlch\'f2\'e6\cf0\lang1023\f0\ltrch ) a goat, and azal (\cf4\lang1037\f1\rtlch\'e0\'e6\'ec\cf0\lang1023\f0\ltrch ) to send away. The chief objections to it are, that as never occurs as a name for a buck or he-goat (in the plural it is used as a general designation for goats, but in the singular occurs elsewhere only as the name for a she-goat), and that in \cf3\ul Lev_16:10\cf0\ulnone and 26, Azazel is expressly distinguished from the goat, the one being said to be for the other. For these reasons, this view is now almost entirely abandoned. 2. It is the name of a place, either a precipitous mountain, in the wilderness to which the goat was led, and from which he was thrown headlong, or a lonely region where he was left; so Pseudo-Jonathan, Abenezra, Jarchi, Bochart, Deyling, Reland, Carpzov, &c. The chief objection to this view is, that it does not seem to accord with what is said in 5:10 to let him go for Azazel into the wilderness," which would then mean, for a desert place into a desert place. 3. It is \par \par Page 485 ON THE TERM AZAZEL. \par \par the name of Satan, or an evil spirit: So the LXX. \lang1033\f3\u7936?\'f0\'ef\'f0\'ef\'ec\'f0\'e1\u8055?\'ef\'f2\f4 \lang1023\f0 (which does not mean "the sent away," the scape-goat, as most of the older interpreters took it, and as we are still rather surprised to see it rendered by Sir J. Brenton ill his recent translation of the LXX, but " the turner away," " the averter." See Gesen. Thes., Kurtz, Mos. Opfer, p. 270). So probably Josephus, Antiq. iii. 10, 3, and many of the Rabbins. In the strongest and most offensive sense this opinion was espoused by Spencer, Ammon, Rosenmuller, Gesenius, who all concur in holding, that by Azazel is to be understood what was called by the Romans averruncus, a sort of cacodclmnon, inhabiting the desert, and to be propitiated by sacrifice, so that the evils he had power to inflict might be averted. The opinion was first modified by Witsius (who is also substantially followed by Meyer, Turretin, Alting, &c.) to indicate Christ's relation to the devil, to whom he was given up to be tried and vexed, but whom he overcame. And in recent times, it has been still further modified by Hengstenberg, who says in his Christology on Gen. iii., " The sending forth of the goat was only a symbolical transaction. By this act the kingdom of darkness and its prince were renounced, and the sins to which he had tempted, and through which he had sought to make the people at large or individuals among them his own, were in a manner sent back to him; and the truth was expressed in symbol, that he to whom God grants forgiveness, is freed from the power of evil." The opinion has been still further explained and vindicated by the learned author in his Eg. and books of Moses, where he supposes the action to carry a reference to the practice so prevalent in Egypt of propitiating, in times especially of famine or trouble, the evil god Typhon, who was regarded as peculiarly delighting in the desert. This reference he holds, however, not in the gross sense of the goat being a sacrifice to the evil spirit; for both goats he considers to have been the Lord's, and this latter only to have been given up by the Lord to the evil spirit, after the forgiven sins were laid on it, as indicating that that spirit had in such a case no power to injure or destroy. Comp. \cf3\ul Zec_3:1-5\cf0\ulnone . 4. Many of the greatest scholars on the continent Tholuck first, then Steudel, Winer, Bahr-take the word as the Pealpalform of azal (\cf4\lang1037\f1\rtlch\'f2\'e6\'ec\cf0\lang1023\f0\ltrch ), to remove, with the omission of the last letter, and the putting in its place of an unchangeable vowel; so that the meaning comes to be, for a complete removing or dismissal. Kurtz hesitates between this view and that of Hengstenberg, but in the result rather inclines to the latter. Certainly the contrast presented respecting the destinations of the two goats, is best preserved by Hengstenberg's. But still, to bring Satan into such prominence in a religious rite-to place him in a sort of juxtaposition with Jehovah, in any form, has an offensive appearance, and derives no countenance from any other part of the Mosaic religion. And, however, on a thoughtful consideration, it might have been found to oppose a tendency to demon-worship, with the less thinking multitude, we suspect, it would be found to operate in a contrary direction. Besides, if it may be objected, as it has been, to Tholuck's view, that it takes a very rare and peculiar way of expressing a quite common idea, so unquestionably to designate, according to the other view, the evil spirit, about whom, if really intended, there should have been no room for mistake, by a name never again occurring, \par \par Page 486 THE TYPOLOGY OF SCRIPTURE. \par \par appropriated solely for this occasion, is yet more strange and unaccountable. \par \tab This very circumstance of a word having been coined for the occasion, and entirely appropriated to it, suggests what seems to me the right view. That appears to have been done on two accounts-partly, that no one might suppose a known and real personage to be meant-and partly, that the idea, which the occasion was intended to render peculiarly prominent, might thus be presented in the most palpable form might become for the time a sort of personified existence. The idea of utter separation or removal is what Hengstenberg, as well as the other eminent scholars who hold the last opinion specified, regard as the radical meaning of the term; and by its form being properly a substantive, he conceives that it denotes Satan as the apostate, or separate one. But there is nothing in the whole transaction to lead us to suppose that such an adversary is brought forward; and when the goat is sent away, it is simply said to be " that he might bear the iniquities of Israel into a land of separation,"-the conductor of the goat has fulfilled his commission when he has " let go the goat into the wilderness," 5:22. To have the iniquities conveyed by a symbolical action into that desert and separate region, into a state of oblivion, was manifestly the whole intention and design of the rite. And why might not this condition of utter separateness or oblivion, to render the truth symbolized more distinct and tangible, be represented as a kind of existence, to whom God sent and consigned over the forgiven iniquities of his people? Till these iniquities were atoned for, they were in God's presence, seen and manifest before him; but now, having been atoned, he dismisses them by a symbolical bearer, to the realms of the ideal prince of separation and oblivion, that they may never more appear among the living (\cf3\ul Mic_7:19\cf0\ulnone .) From the great peculiarity of the service, it is impossible to support this view by any thing exactly parallel; but there is certainly something not very unlike, in the personification which so often meets us of Sheol or Hades, as the great devourer and concealer of men.- Comp. especially \cf3\ul Psa_16:10\cf0\ulnone , 49:14; Isa. xiv., 25:8, &c. \par \pard\ltrpar\qc\cf1\fs23\par } ;}{\f1\froman\fcharset0 Georgia;}} {\colortbl ;\red1\green1\blue1;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\sl100\slmult0\qc\cf1\lang1023\f0\fs24 [487]\par \par \par \par INDEX OF CONTENTS. \par (numbers marked with * are page numbers of later edition)\par \par \par \pard\ltrpar\sl100\slmult0\par A\par \par AARON'S rod in the Most Holy Place, II. 303.\par Abel, not a type of Christ as a shepherd, I. 85.\par ----, how his faith and sacrifice differed from Cain's, I. 257.\par ----, feelings of Eve at his birth, I. 274.\par Abraham, the connection between his call and the blessing on Shem, I. 302.\par ------, the supernatural nature of the things promised in it, I. 309.\par ------, the trial of his faith in obeying it, I. 310.\par ------, his relation to Melchisedec, I. 312.\par ------, how his faith was counted for righteousness, I. 315.\par ------, the covenant made with him in its first stage, I. 316. sq.\par ------, the convenant in its second stage, I. 318, sq.\par ------, his offering up of Isaac, I. 328.\par ------, how the heir of the world, I. 346.\par Adultery, why punished with death, II. 370.\par Alexander, Dr, his typological views, I. 49.\par Alter of burnt-offering, II. 282.\par ----, the fire on it, II. 284.\par Alting, his opinion on the first Sabbath, I. 202.\par Analogy in God's methods of preparatory instruction, I. 168.\par ------of faith and practice, I. 171.\par Animals for sacrifice, why to be taken from the herd and flock, II. 290.\par Anointing with oil, of what symbolical, II. 233, sq.\par Antichrist may have his types, I. 142.\par Antinomianism, its opposition to Scripture, II. 187.\par Ark of the Covenant in comparison with Heathen shrines, II. 299. sq.\par Azazel, meaning of the term, II. 484.\par \par B\par \par Babel, Tower OF, for what purpose probably erected, I. 289.\par Babylon, deliverance from, its relation to Messianic prophecy in Isaiah, I. 123.\par Babylonish excile and its results, II. 455.\par Bacon's remark on the nature of prophecy, I. 131.\par Bahr's view of the cherubim, I. 245.\par ------of the origin of sacrifice, I. 245.\par ------of the independent origin of the Mosaic institutions, II. 205.\par ------of the differences between the spirit of the Mosaic and Heathen institutions, II. 218.\par ------of the colours and materials of the tabernacle, II. 225, sq.\par ------of the general design of the tabernacle, II. 240.\par ------of the doctrine of atonement, II. 476.\par Baptism, its relation to the deluge, I. 285.\par Bitter herbs, why eaten with the passover, II. 408.\par Borrowing of jewels from Egypt, proper meaning of, II. 53.\par Brazen serpent, how typical, I. 81.\par ------, false explanations of, I. 150.\par Bricks, making of, in Egypt of great antiquity, II. 11.\par Buddeus, his views on typical interpretation, I. 32.\par Burnt-Offering, its nature and design, II. 352. sq.\par \par C\par \par CAIN, feelings of Eve at his birth, I. 273.\par Cainites as a party, I. 275.\par Calvin, his views on the Sabbath, II. 120.\par Canaan, why especially cursed in Noah's prophecy, I. 298.\par -------, inheritance of, how promised, I. 342, sq.\par -------, boundaries of, I. 346.\par -------, conquest of, explained, and vindicated, II. 428.\par Candlestick in the Sanctuary, its structure, II. 328.\par -------lighted only at night, II. 329.\par Cedar wood, why probably used in some purifications, II. 380.\par Cherubim, their appearance and import, I. 221, sq.\par -----on the mercy-seat, II. 301.\par Childbirth, defilements and purifications connected with, II. 386.\par Christianity, its present condition and future prospects, I. 185, sq.\par Circumcision, its nature and meaning, I. 321, sq.\par ------, its relation to baptism, I. 325.\par ------, why suspended in the wilderness, II. 81, sq.\par Clean and unclean food, II. 293. sq.\par Clement of Alexandria, his allegorical interpretations, I. 23.\par Clothing of Adam and Eve with skins, why done, I. 258, sq.\par Cloud of glory, why connected with the ark of the Covenant, II. 305.\par Cocceian School of typologists, I. 36, sq.\par Combination of type with prophecy, I. 100, sq.\par Connection between the Old and the New, organic as well as typical, I. 177.\par Cornelius, his prayers and alms-deeds described as a meat-offering, II. 327.\par Corporeal issues, defilements and purifications associated with II. 386.\par Covenant, ratification of. at Horeb, II. 355.\par Croly, his view on the origin of sacrifice, I. 260.\par \par D.\par \par Darkness and light, of what symbolical, II. 380.\par David's party in its earlier stages, I. 31.\par ------Davinson's view of the double sense of prophecy, I. 136.\par ------of the origin of sacrifice, I. 252.\par ------, his objections to the divine origin of sacrifice, I. 446.\par Day of atonement, services connected with, II. 307, sq.\par Decalogue, its perfection and completeness, II. 87, sq.\par ------, its division into two fives, II. 97. \par ------, has respect to the heart as well as the outward conduct, II. 101. sq.\par Delitzsch's view of the cherubim, I. 247.\par ------views on circumcision, I. 327.\par Deluge. what typical of, I. 283, sq.\par Double sense of prophecy examined, I. 127, sq.\par De Wette's remarks on Old Testament typology, I. 45.\par Drawing near to God often given as a description of the priest's work, II. 253. \par \par E. \par \par Eagle, its symbolical import in the cherubim, I. 226.\par Egypt, the bondage of the Israelites there, II. 8.\par -----, worship practiced there, I. 13.\par -----, plagues of, their nature and design, II. 43. sq.\par -----, the period of the children of Israel's sojourn in, I. 317.\par Election, mistakes regarding the doctrine of, corrected, I. 161.\par -----, principle of, in connection with the first promise, I. 273.\par Enoch, his faith and the firstfruits of it, I. 277.\par Evangelists all begin their gospels with references to Christ's divine nature, I. 403.\par Exaltation of Christ properly began at his death, II. 345.\par \par F.\par \par Fall, doctrine of, I. 209.\par Fathers, their views respecting man's original state, I. 201.\par ------, their opinion respectingthe Mosaic ordinances, II. 196.\par Feasts, stated their proper meaning and design, II. 399, sq.\par First-born of Egypt why alone slain, II. 49.\par ------, Israel why specially redeemed, II. 51.\par ------, church of, II. 53.\par ------ not distinctly priests, II. 245.\par Fulness of typical matter in Scripture as connected with the fulness of time, I. 94, sq.\par Future state, doctrine in Old and New Testaments respectively, I. 172, sq.\par ------, general belief of , among the heathen, I. 425, sq.\par ------, unsatisfactory nature of metaphysical arguments for, I. 483.\par ------, argument for, from analogy, I. 434.\par ------, argument for, from a present moral government of the world, I. 437.\par ------, the doctrine of, not advanced in Scripture as a formal difference between the Old and New Dispensations, I. 442.\par Friederich's view of the tabernacle, II. 241.\par \par G. \par \par Garden of Eden the region of holy life, I. 230.\par Glass's typological views, I. 28.\par Goats, why two on the day of atonement, II. 301.\par Goshen, land of locality and fertility, II. 7.\par Gospel realities not necessarily perceived by ancient worshippers, I. 72. sq.\par Grace, its exhibition after the fall, I. 206.\par \par H.\par \par Habits of activity and skill among the necessary prepartion for heaven, II. 20, sq.\par Hannah's song, I. 111, sq.\par Headship, principle of, in connection with the first and second Adam, I. 208, sq.\par Heaving its import into sacrifice, II. 359.\par Hebrews, epistle to, by whom written, I. 418.\par ------, the singular use made in it of the Psalms, I. 420.\par Hengstenberg's view of the cherubim, I. 246.\par Herder's view of the cherubim, I. 243.\par Historical types, their nature and reality, I. 78.\par Historical notices of ancient Scripture, their necessity and importance, I. 177, sq.\par Holy place in the sanctuary, mistaken views of, II. 322.\par Honey, why prohibited in sacrifices, II. 362.\par Human guilt and corruption, doctrine of, in connection with the fall, I. 204.\par Hutchinsonians' Interpretations, I. 36.\par ------views of the cherubim, I. 244.\par Hyssop, why probably used in some purifications, II. 380.\par \par I & J.\par \par Jacob, and Patriarchs, I. 324. sq.\par Jacob's conduct in getting the blessing not typical, I. 140.\par Japheth, the blessing on him by Noah, I. 390.\par Jealousy of God, its proper nature, II. 112, sq.\par ------, trial and offering of, II. 369, sq.\par Jebb's view of Hannah's song, I. 113.\par Jehovah, import of the name, II. 20.\par Jesus, his recal from Egypt in relation to that of Israel, I. 163, sq.\par Jews, perhaps, to be converted quite gradually, I. 418.\par Immortal life, the hope of, an element in the first religion, I. 216.\par Imposition of hands in sacrifice, import of, II. 292.\par Incense, symbolical meaning of, II. 320.\par -----, alter of, II. 318.\par Inheritance destined for the redeemed, what, I. 363, sq.\par Joseph, how far his history a type of Christ's, I. 337-8.\par Israel's proper calling and destination, I. 398.\par Israelites, their civil condition when in Egypt, II. 19.\par -----, their typical position in Canaan does not necessitate their final return to it. I. 450.\par Jubilee, year of, II. 425.\par Judges, period of, II. 439, sq.\par \par \par K.\par \par Kingly government in Israel, its institution and influence on Messianic prophecy, I. 114, sq. II. 445.\par Klausen's Hermeneutik, I. 47.\par \par L. \par \par Lamech's speech to his wives, I. 276.\par Laver of tabernacle, its construction and use, II. 279.\par Law, prepared for, as well as the Gospel, I. 193. sq.\par -----, not the form of God's earlier revelations, I. 203.\par -----, what strictly and properly called such, II. 86, sq.\par Law, what it could not do, II. 145, sq.\par -----, misapprehensions regarding its design, II. 152, sq.\par -----, the purpose for which it was given, II. 159, sq.\par -----, connection between its moral precepts and ceremonial institutions, II. 168.\par -----, relation of Christians to, I. 170. sq.\par -----, not properly abrogated, I. 180, sq.\par Leaven, why not allowed to present in meat-offerings, II. 302.\par Leprosy and its purification, II. 381, sq.\par Levites, their relation to priests, II. 258.\par Lion, its symbolical import in the cherubim, I. 226.\par Litton's view of circumcision, I. 328.\par Living ones, cherubim, why so called, I. 228.\par -----, their connection with the seven sealed book, I. 239.\par Lord's Ecclesiastical and Literary Journal, examination of its views on the types, I. 49, sq.\par Luther, his view of primitive Sabbath, II. 121.\par \par M.\par \par Manna, Natural and supernatural, II. 61, sq.\par -----, pot of in the Most Holy Place, II. 303. \par Marsh, Bishop, his school of typology, I. 33. sq.\par Meat-Offering, its nature and design, II. 361, sq. \par -----, why not mingled with leaven or honey, II. 362.\par Melchizedec, who he was, and how greater than Abraham, I. 313.\par Mercy-seat, object and meaning of, II. 300.\par Messianic Psalms, I. 399, sq.\par Michaelis' view of the cherubim, I. 242.\par Moses, the wonderful circumstances connected with his preperation, II. 23, sq.\par -----, the coloured notices of Josephus regarding him, II. 26.\par -----, his Egyptian learning what influence it had on his legislation, II. 195, sq.\par Muller's view of the origin of symbol and sacrifices, II. 216.\par Murder, purification from an uncertain, II. 374, sq.\par \par N.\par \par Nathan's prophecy to David, I. 121.\par Nazarite, ordinance of, and his offerings, II. 359.\par Noah and the deluge, I. 280, sq.\par Noah, in what sense an heir of righteousness, I. 290.\par \par O. \par \par Old Testament worshippers, their knowledge of types and prophecies not to regulate ours, I. 143.\par Old Testament Scriptures, its life-like freshness, I. 181.\par \pard\ltrpar\cf0\f1 Old world, inhabitants of, probably not very\par Origen's allegorical interpretations, I. 20. \par Ox, its symbolical import in the cherubim, I. 264.\cf1\f0\par \pard\ltrpar\sl100\slmult0\par P.\par \par \pard\ltrpar\cf0\f1 Passover, feast of, II. 404. \par Patristic writers, their views on the types, I. 18*\par Peace-offerings, their nature and design, II. 118, sq. 355, sq.\par Pentecost, or feast of weeks, II. 410. \par Pharaoh, the hardening of his heart, II. 37\par Philo's view of the tabernacle, II. 289. \par Pillar of fire and cloud, its nature and symbolical import, II. 77.\par Plato's Phaedo, reasons assigned there for the souls' immortality, I. 431.\par Prayer, how symbolized by incense, II. 321.\par Priesthood, first mention of, in Bible, not among the chosen people, II. 244.\par ------, among Egyptians, Greeks, and Romans, II. 259*.\par ------, Levitical, representatives of the people, II. 263*. \par ------, leading characteristics and privileges of, II. 266*.\par Priests and Levites, their duty to teach Israel, II. 271*.\par ------personal qualifications and garments, II. 276*.\par Priests, rites of consecration for, II. 279*.\par -----, typical relation of Levitical priesthood to Christ, II. 283*.\par Prophecy, its combinationn with type, I. 137*.\par -----, its tendency to make use of the past, I. 143*.\par Prophetical types, I. 139*.\par Psalms, book of, its singular character, I. 101, II. 495*.\par \par R.\par \par Rainbow, its symbolical meaning, I. 336*.\par Ratification of covenant, rites connected with, II. 397*.\par Reconciliation with man essential to reconciliation with God, II. 347*.\par Red heifer, ordinance of, II. 408.*\par Reformers, their style of interpretation, I. 25*.\par -----, their opinion on the Sabbath, II. 138, 513*.\par Resurrection contrary to the views of heathen philosophy, I. 400*.\par ------, expected by Patriarchs and Old Testament believers, I. 402*.\par ------, expected also by modern Jews, I. 404.\par Righteousness of God, in connection with the fall, I. 242*.\par Ritual types, their nature explained, I. 69*.\par ------in what sense shadows of Gospel things, I. 79*.\par ------, in what sense rudiments, I. 81*.\par Rock in the desert, II. 72*.\par Romanism, its false views and abuse of the types, I. 199*.\par \par \par S. \par \par Sabbath, original appointment of, I. 307*.\par ------, its place in Decalogue vindicated, II. 124*. \par ------, why one of the Moadeem, II. 438*.\par ------, false views of the Rabbinical Jews upon, II. 527*\par Sabbatical year, II. 462*.\par Sacrifice by blood, the fundamental idea of, II. 462*.\par -----, how far understood in its typical bearing by ancient worshippers, II. 307*.\par -----, worship by, its early instititution and acceptacne, I. 288*.\par -----, on divine origin of, I, 491*.\par -----, different kinds of, II. 317*.\par Salt, its symbolical use, II. 360*\par Seed, meaning of the word in Scripture, I. 459*.\par Seed of promise, its character and subjects, I. 316, 459*.\par Seraphim in Isaiah, what , I. 267*.\par Serpent-charmers in Egypt, II. 41.\par Seth, reason of his name, I. 317.\par Shem, his peculiar blessing, I. 344.\par Shew-bread, its spiritual import, II. 366*.\par Sin, how sense of, mingled even with the thank-offerings, II. 354*. \par Sinful actions cannot typify acts of God, I. 176*.\par Single sense of prophecy of Rationalists, I. 171*.\par Sin-offerings, peculiar nature of, II. 326*.\par ------, what meant by their being presented for sins done through ignorance, II. 327.\par ------, why not allowed for presumptuous sins, II. 327*.\par ------, offered for moral as well as ceremonial and political transgressions, II. 328*.\par ------, what marked by diversity of victims and actions with blood, II. 336*.\par ------, why the flesh of some to be eaten by the priests, II. 339*.\par ------, and of others to be burnt without the camp, II. 340.*\par ------, why not accompanied with frankincense, oil, or meat-offering, II. 342*.\par Smith's view of the cherubim, I. 281*.\par Socinian objection, from the character of Christ's public instruction exposed, I. 209*.\par Spencer's view of the cherubim, I. 282*.\par ------, his view of Mosaic institution, II. 208*.\par ------, view of tabernacle, II. 256*.\par Sprinkling of the blood in sacrifice, its import, II. 315*.\par -------, of the blood of Jesus, its meaning, when applied to sanctification, I. 221*.\par Stuart, Moses, erroneous views re-garding the institutions of Moses, II. 440*.\par Symbolical institutions pecurliarly suited to people of the East, I. 234*.\par \par T\par \par Tabernacle, its names, II. 232*.\par ------, its object, II. 234*.\par ------, its materials, II. 236*.\par ------, its structure, II. 239*.\par ------, its design, II. 242*.\par ------, its typical import, II. 249*.\par ------, erroneuous views respecting, II. 253*.\par ------, why anointed with oil, II 246*.\par ------, division into two apartments, II. 291*.\par Tabernacle, court of II. 296*.\par -----, Holy Place, II. 362*.\par -----, Most Holy Place, with its furniture, II, 378*.\par ------, why atonement made yearly for defilements of it, II. 388*.\par Tabernacles, feast of, II. 454*.\par Table of Shew-bread, its structure and meaning, II, 366*.\par Ten, symbolical import of, II. 91*.\par Theocracy, view of the nature, working, and development of, II, 478.*\par ------, its treatment of sin as crime, II. 487*.\par ------, why it exhibited only temporal sanctions, II. 489.\par ------, the imperfections attaching to it, II. 501*.\par Tholuck's view of the origin of sacrifice, I. 293*.\par Thucydides, his account of the effect of the plague at Athens, in a moral respect, I. 474, 486*.\par Tree of life, its original use, and symbolical meaning, I. 251.\par Trench on the Incarnation, I. 121*.\par Trespass offering, how distinguished from the sin offering, II. 343.\par Trumpets, their sym bolical use, II. 452.\par ------, feast of, II. 452*.\par Types, meaning of the term. I. 64*.\par ------, often not used precisely in Scripture, I. 65.\par ------, their proper nature and design, I. 67.\par ------, relation of , to prophecy, I. 72.\par ------, in proper sense not entirely like prefigurative actions of prophets, I. 92.\par ------, did not always necessarily subsist till the coming of the the Antitype, \cf1\f0 I. 95.\par \pard\ltrpar\sl100\slmult0 Types, specific principles and directions for, I. 175.\par ------, import of, not always perceived by the Old Testament worshippers, I. 184.\par Typical forms in nature, I. 104.\par \par \par U. \par \par Unpardonable sins in Old and New dispensations, II. 327.\par \par V. \par \par Viel in tabernacle, how typical of Christ's flesh, II. 394.\par Viret on fourth commandment, II. 525.\par Vitringa's view of the cherubim, I. 281.\par ------, of ancient priesthood, II. 260.\par \par W.\par \par Warburton's view of double sense of prophecy, I. 166.\par ------, interpretation of Psalm xvi. 10, I. 170.\par ------, view of sacrifice, I. 291.\par ------, of Mosaic institutions, II. 211.\par Washing of hands, its symbolical import, II. 296.\par Waving in sacrifice, its import, II. 355.\par Weeks, feast of, Pentecost, II. 448.\par Whately, Archbishop, his view of election, I. 201.\par ------, his assertions regarding the disbelief of a future state, I. 473.\par Wilderness, what corresponds to it in Christian experience, II. 213.\par Witsius, his Egyptiaca, and view of Mosaic institutions, II. 213.\par Worsley's allegorical scheme, I. 24, 25*.\par World, the new, after deluge, and its heirs, I. 333.\par Writing, its early use in Egypt, and its influence on Mosaic legislation, II. 218.\par \par Z.\par \par Zion, what such regarded now by St. Paul, I. 462-3.\par \par \par \par \par \par \par \par \par \par \par \par \par \par \par \par \par \par \par \par \par \par \cf0\f1\par } ##^%7 (1) E-Sword Addendum{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia;}} { $A_Part 7 - Index of Contents{\rtf1\fbidis\ansi\ansicpg1252\deff0{\fonttbl{\f0\fnil\fcharset0 Georgia \colortbl ;\red0\green0\blue0;\red0\green0\blue255;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\ltrpar\li360\qc\cf1\lang1033\f0\fs28 The Typology of Scripture, VOL. II. (1854)\fs23\par \par \par \pard\ltrpar\li1440 Publisher\tab Edinburgh, Clark\par Date\tab 1876\par Copyright Status\tab NOT_IN_COPYRIGHT\par \pard\ltrpar\li360\qc\par Placed into E-sword by SFinigan\par obtained from archive.org, and books.google.com July 6, 2008\par **some textual errors due to OCR scanning, I replaced many of the roman numerals so that the tooltips scripture references would work correctly.\par \par I hope this benefits and blesses you in your study of God's Word. \par \par He is coming quickly! Amen.\par \par S.F.\par \par \pard\ltrpar\li360 Patrick Fairbairn (1805-1874) was born in Berwickshire, Scotland, studied at Edinburgh University, and was an outstanding scholar among Scottish Presbyterians. After 27 years in pastoral service, he served as divinity professor at the Free Church College in Aberdeen before becoming principal of the Free Church College, Glasgow, for 18 years until his death. His more notable works include Typology of Scripture, and commentaries on Ezekiel and The Pastoral Epistles.\par \par In his Hermeneutical Manual, Patrick Fairbairn calls readers to a sober examination of the Bible. He follows the historic Protestant practice of allowing the Scriptures to stand as their own witness and interpreter. The author explains the "analogy of faith," in understanding the Bible. As summarized in the Westminster Confession (1:9), this principle states: "The infallible rule of interpretation of Scripture is the Scripture itself; and therefore, when there is a question about the true and full sense of any Scripture it must be searched and known by other places that speak more clearly." - "\cf0{\field{\*\fldinst{HYPERLINK "http://www.theopedia.com/Patrick_Fairbairn"}}{\fldrslt{\ul\cf2 http://www.theopedia.com/Patrick_Fairbairn}}}\cf1\f0\fs23 "\par \pard\ltrpar\par }