//i ' •Uf'-J^J >>r ... .••■ -r^- ■^' '■^^'y- '4 ?y. «WPi ^./if:p PRESENTED TO THE LIBRARY OF PRINCETON THEOLOGICHL SEMINARY BY JVlPs. Rle^^andep Proudfit. ll AN EXPLANATION THE PRINCIPAL TYPES, THE PROPHECIES OF DANIEL AND HOSEA, THE REVELATION, AND OTHEH SYMBOLICAL PASSAGES OF THE HOLY SCRIPTURES, BY AAROV KINNE, A. M. MINISTER OP THE GOSPEL, Blessed is he that readeth, and they that heav the words of this prophecy and keep those tilings which are written therein; for the time is at hand. Rev. i, 3. BOSTON: PRINTED BY SAMUEL T. ARMSTRONG, No. 50, CORNHILIi 1814. DISTRICT OF MASSACHUSETTS— To wit: District Clerk's Office. Be it remembered, that on the twelfth day of February, A. D. 1814; and in the thirty-eighth year of the independence of the United States of America, Samuel T. Armstrong, of the said District, has deposited in this office the title of a book, the right whereof he claims as Proprietor; in the words .following, to tuit: "An explanation of the principal types, the prophecies of Daniel and Hosea, the revelation, and other symbolical passages of the holy scriptures. By Aaron Kinne, A. M. Minister of the Gospel. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things wliich are written "therein; for the time is at hand-.-liev. i, 3." In conformity to the act of the Congress of the United States, intitled "An act for the encoura,'2,ement of Learning, by securing the Copies of Maps, Chai'ts, and Books, to the Authors and Pi-oprietors of sucli Copies, during the times therein mentioned;" and also to an act intitled, "An act supplementary to an act, intitled an act for tiie Encouragement of Learning, by securing the Copies of Maps, Charts, and Books, to the Authors and Proprietors of such Coi)ies dui-ing the times therein mentioned; and extending the benefits thereof to the Arts of De- signing, Engraving, and Etching Historical and other Prints." WILLIAM S. SHAW, Ckrk of the District of Massachusetts.' CONTENTS. AN EXPLANATION OF THE PRINCIPAL SCRIPTU- RAL TYPES. Introductory Remarks - .... .. -9 General Types iVoni Adam to Moses — Adam, Abel, Enoch, Noah and the Flood, and Melchisidcc, types of Cluibt - - - - 11 The Destruction of Sodom Typical - . . . - - 28 Abraham and his Family Typical - - - • - - 31 Isaac a type of Christ ... ..... -35 Jacob ....... .. 3g Jacob's Ladder Typical - ..... .. 4i Joseph a Ty pe of Christ ..... . ..43 The Burning- Bush Typical ... .. ...47 Mobcs, the Holy Natjon of Israel, and Canaan Typical - - - 49 The Paschal Lamb Typical - .... . . 55 The Pillar of Cloud and Fire Typical ... . - - 5Q The Manna Typical -- ... ....53 The Rock in the Wilderness Typical - .... - 60 The Brazen Serpent Typical - - - .... 61 Joshua a Type of Christ - -- -- -...63 The Typical System Explained - -- .. --65 Jerusalem and Mount Sion Typical ... ... - ib. David a Typo ofClirist .---• ......66 The Tabernacle Typical 70 Impurities and Purifications Typical - - ... - 86 Fea,ts of the Ultual T\ pical ..... ... 93 The Cities of Refuge Typical 103 The Veil of Moses Typical - ... . . . 106 Saiupson a Type of Christ -- - ..... 108 Solomon .... -»--110 Jonaii - — ..... ... 113 Eliakim • - - ... . . 114 Zerubbabel 110 AN EXPLANATION OF SCRIPTURAL PROPHECIES. Observations on the last Chapter of Ezekiel - - - - - 117 Explanation of the Prophecy of Daniel .... . . 453 Nebuchiidiiezzar's Dream -- -- .... 125 Daniel's Visioii of the Four Beasts ... . . . . 129 Ram and He-Goat -139 The Kings of the North and South ... . . . 150 Daniel's Vision of the Seventy Weeks - - - - - - 171 General Observations on the Prophecy of Ilosea . ... i8d AN EXPLANATION OF THE REVELATION OF ST. JOHN. Introductory Observations ... ... . . 193 Explanation of Chapter I. ......... 198 Note - - - - - - -. - 201. iv Contents, Explanation of Chapter II. - . . 202 ■ — - Chapter III. 265 Chapter IV. - 208 — -< — - Chapter V. 211 — — - Chapter VI. - - . 214 Note - 222 — 225 Explanation of Chapter VII. - - - ----- 225 Chapter VIII. - 229 Chapter IX. - - 236 Chapter X. 247 Chapter XI. - - - 249 Note - - - - . - . 265—268 Explanation of Cl)a])ter XTI. ...... 269 Chapter XIII. - - ... - - 279 Chapter XVII. - - - - - - 292 The Dcatli and Revival of the Beast .... . .299 The Seventh antl Eighth Heads of the Beast - - - - - 305 Explanation of Chapter XIV - - - .... 321 Chiipter XV. - - - - - - - 329 Chai)ter XVI. 331 Note - - - - - - - - 346 Note -- - - -- --- 350 Explanation of Chapter XVIII. - 352 Chapter XIX. 360 Chapter XX. 365 Chapter XXI. 370 Chapter XXII. 374 RECAPITULATION. The seven seals opened - -- ..---. 385 The Trumpets - " - 386 Woes - - 387 AN EXPLANATION OF THE PRINCIPAL SCRIPTURAL TYPES. General Introductory Remarks on Typical Represen- tations* 1. I O make the most illustrious display of his adora- ble perfections, appears to have been the grand object of God's eternal counsels and designs, f'or such a display, it was essentially necessary, that there should be a medium. Of all the mtdia or means, conceivable by the divine, infinitely comprehensive mind, the work of redemption appeared to be the best adapted and the most glorious. But for the accomplishment of this, some preparatives were essentially necessary. It was absolutely necessary that there should be a place in which the work might be effected, and a subject, or an occasion for it. Tr^e creation of the world and the formation and apostasy of man, made the necessary preparation. 2. A theatre being erected in the creation of the world, and an opportunity being given by the forma- tion and apostasy of man, the mysterious scene began to open, and the wonderful work commenced. But whether the work should be immediately effected, or referred to a future period, may be considered as a sub- ject of divine deliberation, to be resolved by infinite wisdom; and infinite wisdom directed a suspension of the accomplishment of it to a future period. An ac- complishment of the work of redemption being refer- red to a distant period, it may be considered as a sub- ject of divine consultation, whether God should retain his merciful designs in his own eternal mind, or com- 2 iO Introdudory Remarks. municatethem to sinful, fallen man; and divine wisdom proposed a revelation of thtm as peculiarly desirable and useful. 3. It being determined to communicate ihe designs of redeeming grace, we may view it as a subject ot di- vine deliberation, whether the work and die various parts of it, should be communicated by ex|]icit declar- ation, and the nature, designs and effects of it be faJy explained, or some intelligible ^n'in^atio^s being griven of it, it should be exhibited 'ohnm^n u: dt rstiindirgs, by significant signs, immediate!} addressed to the senses. To preserve uniformity throui^hout ail his works, God having recently commenced his operations, the creation being in its infant state, and the human mmd considered as unprepared for more direct and clear dis- coveries, the mode of revelation by ex'^ernal, visible signs and figures was preferred, as better ada|>ted to the stateofthe system, and the condition and capacity of man. 4. The mode of exhibiting subjects by typical rep- resentations is very instructive and pleasing. The gen- eral object being suggesred, and the type produced, it is an agreeable exercise for the mind to invesiigate the subject, apprehend the mysterious signification of it, and discern the consent between the type and the sub- stance. Hence communicating instuiction by types, metaphors, allegories and parables, hath always been grateful and pleasing to the mind. 5. The work of redemption, the great object of all scriptural types, is so very complicated, that it cannot be fully exhibited by any one individual tvj e, and this has given occasion for a great variety, earh of which hath its peculiar object, a^d, collectively, they exhibit the wonderful work, in its impoitance, beauty and glo- ry, most attractively. Bu' hence, 6. To explain the types b( cones a work very ar- duous and difficult, requi) ing great t^kill iind judgment to discern their nature and object and, not exceeding their proper limits, to apply them acceding to their original design. While this exhibits htir propriety and utility, ai.dmakts thtm an hajpy mccM of import- ant and pleasing iustiuction, to misunderstand and mis- Adam a Type of Christ. 1 1 apply them, will distort, and divest them of their beauty, and instead of edifying, will confuse and disi^ust the mind. This arduous and difficult work we are now attempt- ing, not without great diffidence, and many fears of the issue; but God can lead die blind in the way that they know not, make darkness light before them, rough places smooth, and peifect his praise out of the mouths ol" babes tncl sucklings. If anij man lack wisdom let him ask it of God, who giveth liberaily^ and upbraideth not Types are represensations of absent objects by sen- sible signs and tokens. . Ail the types of the holy Scrip- tures relate to Jesus Ciirist, in his whole character and work, as their grand object. There is good reason to believe, that types were mtroduced immediately after the apostasy of nian and the design of saving mercy was revealed, a;id ihe use of them was continued until the promised Savior appeared to fulfil, and put them away by the sacrifice of himself. As the types oi die holy Scriptures are very numer- ous, and to consider them individually and minutely, would be a work very volu.ninous, will it not best cor- respond with the design of this publication, to select only the most eminent, and to consider these only in their most prominent features? This is the method which will be adopted in the present work. The types of the holy Scriptures may be considered, either as gen- eral, in which the whole work of redemption is prefig- ured and represented, or particular, in which some special and distinct part of it is exhibited. Of the general kind are the most of ihose which were given before the days of Moses; of the particular, those which were instituted under his administration. According to this hypothesis they may now be considered. Part I. General types from Adam to Moses. Adam a type of Cutust . If Adam be proposed as a type of Christ, from the great dissimilarity, and even the contrariety of iheir 19 Adam a Type of Clirist. characters, our minds would revolt from the idea, if the Scriptures had not expressly assured us, Rom. v, that he was the figure (type^ of him (Christ) that was to come. Should we however in this instance adopt a peculiar (which indeed may be the script.iral ) mode of interpretation, will not our minds be relieved of the embarrassment? Let us consider Adam as a type of Christ in the way of contrast. Agreeable to this we have, The first man, Adam, of the earth, earthy; the second man, Christ, the Lord from heaven. We have the first, the head and representative of a numerous earthy posterity; the second, the head and representative of a numerous spirifual, holy seed. God making a covenant of works \v\\h the first; and a covenant of redemption, or grace, with the second Adam. The first violating, and the second fulfilling, the cov- enant God made with him. The first, by his disobedience, involving his posterity in sin and guilt; the second, by his righteousness, re- covering his people, who are naturally depraved and polluted, to a state of rectitude and purity. We sec the posterity of the first Adam, by their con- nexion with their head, becoming heirs of ruin; and the seed of the second, by their union with him, com- mencing heirs of salvation. And as by the first Adam came death; so by the second comes the resurrection from the dead. And as we see the race of man by the first, sinking into sin, guilt, death and hell; we see the seed of the second Adam, through him, rising to righteousness, life and eternal glory. See Rom. v, and 1 Cor. xv. How gloriously in all things has Christ the pre-em- inence! How admirably doth this contrasted representa- tion exhibit the person, character and work of Christ Jesus! Nor can we avoid remarking, how obvious it is, that God hath formed this world to be a theatre for in- troducing and displaying the infinite dignity and supe- riority of his well-beloved Son, and for erecting and manifesting the excellence and blessedness of his glo- jious and eternal kingdom! Abel a Type of Christ. it There is sufficient evidence from scripture, that sac- rifices, typical of the atonement by Christ, were insti- tuted immediately after the first transgression; and it has been the opinion of expositors, that the garments, made for the sinning pair, were composed of skins tak- en from beasts which had been offered to God in sacri- fice, according to his immediate direction. And it is reasonable to suppose, that while the blood of those beasts represented the atonement which Christ should make for sin, by his own most precious blood, covering them with skins, represented covering his peo- ple with the white raiment of his righteousness, that the shame of their nakedness should not appear. As sac- rifices continued until the dispensation of Moses com- menced, and were incorporated as an important article in the Jewish economy; the consideration of them may be suspended, until that system shall be the subject of particular explanation. Abel a type of Christ. If Abel be considered as a type of Christ, will not the representation principally consist in the following particulars? 1. Hib name denoting his state. According to the course of nature and experience, before the birth of this holy martyr, his parents must have sensibly realized the awful alteration which had ta- ken place in their condition, the effects of divine justice and veracity in the curse of the ground which brought forth to them thorns and thistles, in the toil of life, eat- ing their bread with the sweat of their brows, and the infirmities, pains and sorrows of life; and to communi- cate a sense of their wretchedness, when this son was born they called his name Abel^ vanity, mourner^ ex- pressive of his frailty, and the misery of their condi- tion.* Did he not in this prefigure the humble state • Though "the pastoral tribes of antiquity were denominated BallU or Palli, Shepherds, yet that Abel signifies mourning, grief, is sufficiently evident from the remark of the Canaanites when the sons of Jacob mourned for him in the threshing floor of Atad, they said, This is a grievous mourning to the Egyp- tians, wherefore the name of it was called Abel-miaraimi The- mourning of the Egyptians, Gen. 1, 10, II. 14 Abel a Type of Christ, of our incarnate Redeemer, who descended from his celestial mansions to dwell in an house of clay, appear- ed as a root out of dry ground, was a man of sorrow and acquainted with grief, terminated his life in agony, groans and death? 2. In his employment. Abel was a keeper of sheep, and led a pastoral life. The flock occupied his attention and he employed himself in protecting it from ravenous beasts and de- vouring wolves, in leading it to green pastures, to liv- ing fountains of water, and conducting it to the fold. In this did he not typify the good Shepherd^ who laid down his life for the sheep; who lelt his father's bosom and came into the wilderness of this world to seek his sheep which were gone astray and lost in the moun- tains, and bring them home to himself, as the great shepherd and bishop of souls; who gathers the lambs in his arms and carries them in his bosom, and keeps his flock by day and by night, protecting and securing it from ravenous wolves and roaring lions, who go about seeking whom they may devour; who maketh it to lie down in green pastures, leadeth it beside the still waters, and maketh it to rest at noon, amidst the scorching beams of the sun of afiliction and persecu- tion under his own refreshing shade, and will consum- mate his pastoral care by giving it life eternal. 3. In the acceptableness of his offering. And Cain brought of the fruit of the ground, an of- fering unto the Lord. And Abel he also brought of the firstling of his flock and of the fat thereof. And the Lord had respect to Abel and to his offering; but unto Cain and to his offering he had not respect. By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts. Did not this firstling of Abel's flock, represent that Lamb of God who took away the sin of the world, and who through the eternal Spirit ofii^red himself as a Lamb without spot unto God, in which oflfering he took infinite satis- faction and complacence; which was infinitely more ac- ceptable to him than all the gifts itnd sacrifices of his Enoch a Type of Christ. 15 Jewish brethren, than thousands of rams and ten thou- sand rivers of oil? Sacrifice and offerinej thon didst not desire; then said I, Lo, 1 come to do thy will, God; he took away the first that he might establish the secend. Of the acceptableness of his offering God gave to all men assurance by raising him from the dead and seating him at his own right hand, by sending the holy Spirit in his gifts and graces, and scaling his purchased flock to the day of redemption. 4. In being a subject of the envy and persecution of his brother Cain. The piety of Abel and the acceptableness of his of- fering excited the envy, the malice and resentment o£ his brother Cain. And Cain was very wroth and his countenance felJ, and he gratified his rage by imbuing his hands in the blood of his brother. And for Christ's zeal, for his Father's honor, and the mighty works which he wrought in his Father's name, did not his brethren of the human race, his kinsmen according to the flesh, hate and revile him, mock and persecute him, even to the death of the cross? The apostle, Heb. xii, 24, contrasts the blood of Christ with the blood of Abel, to display its merituri- ous virtue and excellent effects. Ye are come to the blood of sprinkling which speaketh better things than the blood of Abel. Abel's blood declared his murder and cried for vengeance to be executed on guilty Cain; but the blood of Jesus, while it speaks him crucified and slain by wicked hands, proclaims divine displeas- ure appeased, justice pacified, vengeance suspended, God propitious, pardon for the guilty, peace to the conscience, hope to the desponding, and eternal life to penitent transgressors. Enoch a type of Christ. Some of the names given by parents to their children, in the early ages of the world were dictated by the di- vfne Spirit, and denoted what manner of persons they should be, or some important event to be effected by their instrumentality, or some peculiar blessing to be derived by mankind from them. Among those of this 16 £noch a Tyjje of Christ, description, may we not place Enoch the son of Ja. red, by whom the Messiah was eminently prefigured? We may consider him as a type of Christ, I. In his name. Enoch signifies teaching. From his eminently holy character, we are morally certain, that he di iger.tly taught his family the right and good way. As Abraham did, he commanded his children and his household to keep the right way of the Lord, inculcating the doctrines and dutits of religion, in the house and by the way, when he sat down and when he rose up; while in his social connexions he diffused a savor of divine knowledge all around him. Enoch was endowed with the gift of prophecy and enforced his instructions, warnings, and reproofs, by the solemn retributions of judgment and eternity. Enoch also the seventh from Adam prophesied of these^ sayings Behold the Lord cometh with ten thousand of his saints, to exe- cute judgment upon all and to convince all that are un- godly of all the ungodly deeds which they have ungodly committed^ and of all their hard speeches, which ungod- ly sinners have spoken against him. Jude 14, 15 verses. In these respects did he not typify that teacher who tru- ly came from God; who taught his disciples, his little family the mysteries of the kingdom of heaven, ex- plaining and inculcating the sublime and glorious doc- trines of the gospel, recommending all manner of holy conversation and godliness, by the blessed rewards which he would confer on his humble followers in the regeneration, and animating them to patience and per- severance in suffering for his name's sake, by assuring them, that great should be their reward in heaven? Was he not indefatigable in preaching the gospel of the kingdom to the multitudes who attended his public ministry, addressing the most instructive and awaken- ing considerations to the stupid, and exhorting sinners to repentance by the terrors of the world to come? / have preached righteousness in the great congrega- tion. I have not rejrained my lips^ Lord, thou know- est. And at the same time, in the melting accents of compassion, inviting those who labored and were heavy laden to come to him, with the promise of rest and Enoch a Type of Christ. 17 peace. Was he not also a divinely enliti^htened proph- et? jMinutely ])redictiiif^ liis own sufRrings and resur- rection — the tiials and persecutions of his disciple« — the destruction of Jerusalem and the calamities of the Jews — the end of the world, and the eternal retribu- tions of the righteous ajid the wicked? Enoch alsosiii;nifics dedicated, o- devoted^ And did not that exemplary holiness which he exhibited in life, originate from a volimtary dedication of himself to God? Consecratini2j himself a living sacrifice, holy and accept- able to God, whether he ate, drank, or whatever he did, he performed it for the glory of God. In this did he not typify the divine Savior, who was dedicated to God by his parents, and who perfectly resigned and consecrated his body and soul to the service and glory of his heavenly Father? Afine ear hast thou opened, (to re- ceive the intimation of thy will, or bored as the servant who loved his master and would not relinquish his ser- vice, Deut. XV, 12) said the only begotten Son when he came into the world. With what solicitude did he apply himself to his Father^s business, in his youth, and with what zeal, fortitude, patience and persever- ance, did he pursue it to the end of life! II. In his communion with God. Of all the excellent characters drawn of holy men, in the holy scriptures, few are equal to the character given of this eminent saint. Enoch walked with God; importing views which correspond with God's end and designs, the pursuit of the same objects, the glory of God, and a mode of action, or manner of living which, in his place, corresponded with divine administrations, and by which he progressed with God in the daily walk of life. In this did he not typify the holy life of Christ Jesus? How perfectly did his views harmonize with the mind and will of his heavenly Father! How perfectly united in object and design! How cordially did he co-operate with him in effecting the grand de- signs of his wisdom and his grace! How were his heart and soul absorbed in prosecutii g that wondrous work of love and mercy, the glorious work of redemption. / vmst xvork the work of him that sent me whilst it is day, 3 18 Enoch a Tijj}e of Christ, My meat is to do the work of him that sent me and t& finish his ivork. I have a baptism to be baptized with; and how am I straitened until it be accomplished. III. In special nianillstalions of divine approbation and favor. Enoch, walking with God in the way of truth and Iioliness, had this testimony that he pleased God. Wliat holy and refreshing communications did he receive irom him! How was his nund enlarged and enriched with transporting manifestations of the excellenee and glory of God, and of the wisdom and perfection of his ways and works; while his soul, enjoying the loving kindness of the Lord, was satisfied with marrow and fiitness! In this was he not a tvpe of our divine Re- deemer? Doing always the things which pleased his Fatlier, did he not receive the most positive assurances of his highest esteem and delight? The Father loveth the Son and sheweth him all things that himself doeth. Thou Invest righteousness and hatest iniquity., therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. What a public and honorable testi- mony of his Father's approbation and complacence did he receive when there came a voic" from the excellent glory which said, This is my beloved Son in whom I am x»ell pleased; hear ye him? IV. In his transiution. Enoch walked with Goda?id xvas not. By faith Enoch was translated that he should not see death and was not found for God took him. As he had distinguished him- self by the holiness of his life, God highly honored and distinguished him in the manner of his transition from this to a better world. Exempt from natural infirmi- ty and decay, from the anguish of wasting sickness, from the terror of the conquering king, the gloom of the shadow of death, and a painful separation of soul and body, in full possession of health and vigor, God took him, and he went directly, body and soul, from earth to heaven, exchanging an house of clay for a ce- lestial mansion, and his social connexions on earth, for the society of angels and the perfect communion and enjoyment of his God and Savior. Hail happy Enoch? Enoch a Type of Chrisf, 10 Was not this a lively pjefiguration of the glorious as- cension of God's well beloved Sok? From the nature of his office and work, he could not be exempted from the pains of dealh, nur from the soiiiaiy mansion of the dead; but having spoiled principalities and powers by his obedience even to the death of the cross, and made a shew of them openly triumphing over them in it, by the mighty power of God he burst the bands of death and the grave, and came forth a glorious conqueror of all the powers of darkness. Ascending on high and leading captivity captive, attended by a joyful choir of holy angels, he entered into heaven itself and appeared in the presence of God, who expressed his infinite com- placence in him by honoring him with a seat at his own right hand, investing him with royal dignity and pow- er, subjecting angels and authorities to him, and con- stituting him head over ail things to the church, con- signing all the affairs of the universe to his direction and influence, that he might gather in his chosen, and bring many sons to glory: and. blessed be my rock, enthroned in majesty and light, there he lives and there he reigns. Amen. Hallelujah. In the translation of Enoch what a solemn and in- structive scene opened upon the astonished spectators of the wonderful event? The heavens opened and a saint passing into glory! What ocular and decisive ev idence of a future state and the glorious reward of the righteous! But when the triumphant resurrection and glorious ascent of our exalted Redeemer, far above all heavens, and the blessed effects of them to all those who love his appearing and kingdom, are the subjects of our meditation, how are our minds absorbed with the sublim- ity and magnitude of the subjects! And how consoling the prospects which result from them! The powers of darkness vanquished, death conquered, the grave per^ fumed, a direct, safe, and joyful translation to heaven, whither the forerunner for us hath en-cred; where the}^ shall see him as he is, and be made like him, where they shall for ever admire his love and sing his praise! Thanks be to God for his unspeakable gift. 20 Noah and the Flood iyplcal. Noah ajid the Flood, ti/picaL Noah. Either from an apprehension that the ag- gravated wickedness of the world would procure some'' terrible judgment, or perhaps more truly, from a pro- phetic impulse of the divine Spirit, when this son was born to Lamech, he called his name Noah, rest^ con- solation. Gen. V. saying, This same shall comfort us concerning our work and toil of our hands^ and concern- ing the ground which the Lord hath cursed; import- ing, that through him, the world, the race of man, "would derive some peculiar relief and important bles- sings amidst those scenes of distress and misery widi which it would be punished IVy the vindictive right- eousness of God. And did not the event fully verify the prediction? Did not God distinguish and honor him as the great medium, or instrument, of preserving man and beast from total extinction, when he destroy- ed the earth with the waters of a flood? Was it not also in consequenoe oi that acceptable sacrifice which he oifered, that God made the gracious promise, or cov- enant, which secured the earth from a repetition of the same dreadful calamity, the seasons from a siniilar interruption, and the regular production of the fruits of the earth; and of which he instituted the bow in the cloud, the significant seal and perpetual token? And JS'oah builded an altar— and offered burnt offerings on the altar. And the Lord smelled a sweet savor ^ and the Lord said in his heart, I will not agai?i curse the ground any more for mail's sake. While the earth re- maineth, seed time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease. This is the token of the covenant — I do set my bow in the cloud — and the bow shall be in the cloud — and 1 vjill look upon it, and I will remtmbcr the everlasting cove- nant between me and you — and the waters shall no more become a flood to destroy all flesh. Does not this in- stantly suggest to us that glorious personage whose name should be called Jesus, because he should save his people from their sins. — Through M'hom the imme- diate execution of the punishment which would have Noah and the Flood typical. ^ totully extirpated the race of man, and consit^ned him to eternal destruction, was snspended — dirough whom innumerable blcssinpjs are derived to the world, and who hath so graciously promised, Come ufito me allye that labor ^ and are heavy laden, and Iwill i^ivc you rest — who presented himself a sacrifice of a sweet smellinij^ savor, infinitely acceptable and well pleasing to God, and in whose blood the new testament, or covenant, comprising all spiritual blessings and the eternal sal- vation of his people, was ratified and confirmed — and round about whose throne the apostle saw a rainbow^ signifying, that all divine administrations towards the church, and the universal government of the ^vorld, were conducted agreeably to that gracious and ever- lasting covenani which he has made with his people? However aptly the name and person of Noah may typi- fy the person and work of our divine Redeemer, per- haps these subjects are more impressively exhibited in those events with which he was immediately connected. I. The flood. Of all the dreadful judgments which an holy God has inflicted upon a wicked and guilty world, is not this the most terrible and extensive? The earth was cor- rupt before God, and filled with violence. Gen. vi. And God said to JVoah^ the end oj" all Jiesh is come before me^ and behold I will destroy them with the waters of a flood. And all the fountains of the great deep were broken up, and the windoxvs of heaven were opened — and the waters prevailed exceedingly upon the earth, and all the high hills under the whole heaven were cov- ered — and all fesh died that moved upon the earth. In what strong and glowing colors does this represent that flood of wrath which an incensed and holy God will pour upon a wicked world for its complete and eternal destruction? In the destruction of the world, over- whelmed by the waters of the flood, what a lively pic- ture have we of the absolute, interminable perdition of the wicked in hell by a destructive deluge of divine wrath and vengeance? The waters prevailed exceeding- ly, rose fifteen cubits and upward, covering all the high hills and mountains, and destroyed every refu.ge and 23 Noah and the Flood typical. hoDe of a perishins^ world; in like manner, will not the fathomless floods of divine vengeance sweep away all the refuges of lies, overwhelm the wicked, and in- volve them in remediless destruction and eternal hor- ror and despair? II. The Ark, the appointed medium of preserving Noah and his family froin the destructive waters of the flood. And God said to Noah, Make thee an ark of Goph- er wood; prescribing^ the size, dimensions and various apartments of it. How significantly does the ark typi- fy Jesus Christ, that hiding place from the storm and covert from the tempest, which God hath graciously provided for the preservation of his people, amidst all those scenes of woe and misery^ those terrible judg- ments, and that eternal perdition with which he will de- stroy the ungodly? To rhe work of building the ark, Noah applied himself with great assiduity, patience and perseverance, and when the appointed period of destruc- tion had fully come, the ark being completed, God said to Noah, Come thou and thy house into the ark; so when the period of divine wrath and punishment shall fully come, and God shall proceed to the terrible work of destruction, the work of redemption being completed, and divine patience exhausted, will he not say, Come, my people, enter thou into thy\hambers. and shut thy doors about thee; hide thyself as it were for a little mo- ment till the indignation be overpast? — When Noah and his house entered the ark, it is said, The hordshuthim in. And when, by faith, God's elect enter into Christ the spiritual ark, God confirms their secure and happy state. After that ye believed^ ye were sealed with that Holy Spirit of promise. And when they shall enter heaven, they will be for ever delivered from all the tem- pestuous scenes of this present evil world, and be ever with the Lord. III. The preservation of Noah and his family in the ark from the destructive waters of the flood — typifying the deliverance and eternal salvation of the righteous by Jesus Christ. JVhtrein (theark) ./e-w, that is, eight soulsy were saved by water. The like figure (t}'pe) Noah and ihc Flood typical. SS tuhereunfo baptism doth now save us — l)i/ the resur- rection of Jesus Christ. 11 ic windows of licavcn were opened, the rain descended, t e flood of waters came und :iU flesl^ died; but tliroii,y;li this dreadful scene the ark. robC above tlie waters, and Noah and iiis farnilv abodd in safety, asronished at the judgments of tlie Lord, and filled wiih holy wonder and joy at the mar- vellous d( vice of his wisdom and love for their peace- ful and hajipy preservation. In like manner will not the ri_L!;hteons, in Christ, be for ever preserved from that flood of wrath and venc^eance which will destroy the ■wicked; and safe in the Lord, with holy admiration and delight contemplate the manifold wisdom and unsearch- able gnice manifested in the ^vondel■ful device of saving mercy ? Noah was a preacher of righteousness, warned the world of the approaching deluge, and exhorted them to repentance, that iniquity might not prove their ruin; yet his words seemed to them as idle tales, which they ridiculed and despised; but with what mighty conster- nation were they filled, wlu n they saw the ilood coming and '^aking them all away. So Christ, by his word and ministers, admonishes sinners that the end of all things is at hand, and warns them to fiec from the wraili to come; while disbeiitving mockers, willingly ignorant of the des rnciion of the old world, say. Where is the promise of his coming? But what mighty consterinitiou and despair will stize their souls, when they perceive all his threatenings about to be verified, and themselves overwhelmed anc! destroyed in floods of vengeance, for ever and ever? When Noah and hfs house, secure iu the ark, were floating on the surface of the mighty deep, what an admirable sj)ectacle did they exhibit to the as- tonished universe? But a spectacle how much more admirable and wonderful, atnidst the dissoluiion of the heavens and earth, and those displays of divine wrath which will destroy the wicked, will be the eternal sal- vation of the righteous, in Christ, to astonished specta- tors in heaven and hell? Our Savior draws a parallel, Mat. xxiv, 38, between the spirit and practice of the old world, and the conduct 2|i Melchisedec a Type of Christ. of the Jews before the destruction of Jerusalem, and of mankind before the end of the world. For as in the clays that were before the jlood^ they were eatiiig and drinking, marryiiig and giving in marriage^ until the day that JSoe entered into the ark^ and knew not until the Jiood came and took them all away; so shall the coming of the So7i of man be. The apostle, Heb. xi, 7, produces Noah as an in- stance of tliat faith which is the substance of things hoped for, and the evidence of things not seen, and ex- emplifying the faith by which the just do live By faith J\oah, being zuarnedof God of things not seen as yet, prepared an ark to the saving of his house. In like manner, true faith realizes all the instructions and warnings of God, relating to the invisible and eternal v/orld, and by an irresistible influence, moves all the subjects of it, in the way of universal and persevering obedience to the commandments of the Lord, to work out their salvation with fear and trembling, May we be subjects of like precious faith to the saving of our souls! Amen. Melchisedec atype q/*CHRiST. Of Melchisedec we have the historical account in very concise terms, Gen. xiv. Amraphel king of Shi- nar, with his associates, having overcome the kings of Sodom and Gomorrah, took Lot prisoner and carried him away with the other captives. Abraham, being informed of the calamity of his nephew, divinely directed no doubt, pursued the victorious king with his confederates, defeated them and recovered Lot with the spoih On his return he was met by Melchisedec, who brought forth bread and wine for his refreshment, and blessed him and his God. To this the apostle refers, Heb. vii. For this Melchise- decy king of Salem spriest of the most high God., who met Abraham returning from the slaughter of the kings and blessed him. Avoiding all questions concerning this very extraordinary man, as foreign from the present design, the scripture very obviously exhibiting him as Melchisedec a Type of Christ 26 an eminent type of Christ, let us consider wherein the typical representation consists. Does it not consist in the following particulars? I. His person. He was without father, without mother, without descent, have neither beginning of days, nor end of life. In this did he not peculiarly represent him wfiose goings forth have been from of old, from ever- lasting? The eternity and self-existence of the divine nature of Jesus Christ, who affirms of himself. Pro v. viii, 27, When he prepared the heavens I was there — when he established the clouds above, then was I by him as one brought up with him\ 1 ivas daily his delight — who, respecting the two natures, divine and human, which were united in his person, as Mediator, as God, had no mother, and no father as man? H. In his offices. 1. As king in a twofold respect. (1.) His name was Melchisedec, by interpretation, king of righteousness, and his character corresponded with his name. Eminently righteous in his person, he administered justice and judgment on the throne, and promoted truth and righteousness among all his sub- jects. In this office, was he not an illustrious type of that righteous branch which God raised up to the house of David? Who, perfectly righteous in his person, did no sin, neither was guile found in his mouth — and by fulfilling ah righteousness became the LORD, the right- eousness of his people, Tind who of God is made to them, wisdom a\id righteousness. Of whom it w^as proclaim- ed, beholft a king shall reign in righteousness, and princes shall rule in judgment. (2.) He was king of Salem, that is, king of peace. As a peaceful king and supporting a peaceable king- dom, did he not peculiarly typify him whose name should be called, The Prince of peace — upon whose ap- pearance in the world it was proclaimed, Glory to God in the highest, on earth, peace, good will toward men? Who is our peace as the great agent of restoring peace between God and men — of slaying the enmity and introducing peace between Jews and Gentiles; — %0 Melchisedec a Type of Christ. whose benign and peaceful influence tames the fero* qious passions of men, so that figuratively, the wolf dwells with the lamb, and the leopard lies down with the kid — -who blesseth peace makers — in whom his people find rest and peace amidst all the tribula- tions of this present evil world — ^and to whom he hath bequeatcd divme, holy, heavenly peace; for their daily refreshment and everlasting consolation? Peace I leave W2th you my peace I give unto you^ ftot as the world giveth give I unto you; let not your heart be troubled^ neither let it be afraid. 2. As prie&t. As his inttrvievv with Abraham appears to have been divinely directed, and the apostle produces him,^ Heb. vii,for the purpose of exhibiting him as an emi- nent fvpe of the priesthood of Jesus Christ, let us con- sidf r this typical representation of him more minutely, ( I ) He was vvithoui descent^ had no progenitor, no predecessor in the priesthood — and Christ, viewed in his mediatorial, spiritual priesthood, was without father, without mother; and viewed according to the flejsh he was of the seed of David and the tribe of Judah^ of which tribe Moses said nothing concerning the priest- hood. (2.) Melchisedec was priest of the most high God. God raised him up, qualified him for the office, instal- led him in it, and he performed the various services of it according to immediate divine direction. In this did he not eminently typify the priesthood of our di- vine Redeemer, who was provided and set forth of God, to whom he communicated the Spirit without measure, furnishing him with those holy gifts and graces which perfectly qualified him for the sacerdotal office, consecrated him to the work, by anointing him with his holy oil — prescribed the manner m which he should perform it— who presented the sacrifice which he had appointed, and performed the various services of it, as ff}e father gave him commandment? (3.) In the immutabiiity and perpetuity of his office, Melchisedec had no successor in office. His was an unchangeable priesthood. In this did he not peculiar- Melchisedec a Type of Christ. 2t ly represent the sacerdotal character of him who is consecrated /brevermore, according tt) the word of the oath, The Lord square and will perform it, thou art a priest for ever after the order of Melchisedec? From the transactions between Melchisedec and Abraham, the apostle draws two infertnces which are so important and instructive, that it will not be imper- tinent briefly to siigf^est them. 1. The dignity and excellence of Christ's person and priesthood. From Melchisedec even Abraham the re- nowned patriarch, the constituted father of all tnem that believe, received the blessing; and without all contradiction the less is blessed of the better. To him also Abraham gave tithes as a tribute due to his char- acter and preeminence; consider then how great Mel- chisedec was; but Melchisedec, great as he was, was only a type, a shadow of Christ. What high and h-n- orable thoughts should we entertain of the substance, of Christ himself, who is exalted far above all heavens and filleth all things? Wherefore, holy brethren consid- er \the apostle and high priest of our profession^ Christ Jesus ^ 2. His infinite ability to save. Possessing an unchangeable and everlasti^^g priest- hood, and officiating efficacinusiy in it. he is able to save to the uttermost all them that come to God by him^ seeing he ever lives to make intercession for them. III. When Abraham was returning from the slau.g^h- ter of the kings, Melchisedec brought forth bread and wine for the refreshment of the weary patriarch and his troops. May we not understand this biead and wine to represent that royal bounty, that meat indeed^ and that wine which he hath mingled, tht riches uf his grace, with which Christ daily refreshes his fainting people, amidst the trials and conflicts of this present evil world — or that divine repast which will satiate their weary souls, when, returning to heaven victori- ous, yea more than conquerors over all their spiritual enemies, through him who has loved them and died for them, be will give ihem to eat of the tree of life, 2S The Destruction of Sodom Typical. the hidden manna^ as their honorable reward and ever- lasting portion? IV. When Melchisedec met Abraham, he said, Blessed be Abraham of the most high God, possessor of heaven and earth. And doth not Christ bless his peo- ple with all spiritual blessings in heavenly places? and will he not peculiarly bless them when he will make them kings and priests unto God; that they may live and reign with him for ever and ever. The Destruction o/" S o d o m Typ ical. Extremely various have been the judgments with which an holy God hath punished a wicked world, and the sinful nations of the earth. Among these the de- struction of Sodom, Gomorrah, and the cities about them, occupies a distinguished and awful rank. The region of those cities appears to have exceeded in pleasantness of situation, aad fertility of soil. It was as the garden of the Lord^ as the land of Eygpt^ as thou earnest unto Zoar, Gen. xiii, 10. The amenity of the situation and luxuriance of the soil produced in the in- habitants, that pride, fulness of bread and abundance of idleness, that voluptuousness, dissipation, and those abominable vices which procured their destruction. The history informs us, figuratively speaking, that the enormity of their wickedness was incredible in heaven. The Lord said, Because the cry of Sodom and Gomor- rah is great — I will go down noxv^ and see whether they have done altogether according to the cry of it; and if not^ I will know. Chap, xviii, 20, 21. The men of Sodom were wicked, and sinners before the Lord exceedingly: and God determined to make tiicm monuments of his righteous vengeance. But righteous Lot resided among the corrupt inhabitants, and God would not destroy the righteous with the wicked. He therefore directed him to escape to Zoar. No sooner had this holy man retir- ed from the polluted city, than the Lord rained fire and brimstone upon it from heaven, and destroyed it with a terrible, a perpetual destruction — That this dis- pensation was designedly typical, is evident from the frequent application of it to spiritual subjects in the The Destruction of Sodom Typical. 29 inspired writings. For if God spared not the angels that sinned — and turning the cities of Sodom and Gomor- rah into ashes, condemned them with an overthrow, mak- ing them an ensample (type) to those that after should live ungodly; and delivered just Lot, &o. 2 Pet. ii. Is not Christ's description of future punishment by cast- ing into the lake that burns with fire and brimstone, taken from it? Perhaps no two scriptural types are so analogous to each other, as the destruction of the old world by a deluge of water, and the destruction of Sodom by fire and brimstone from heaven; for which reason we find them repeatedly combined for the same purpose, Matt, xxiv; 2 Pet. ii. In this dispensation are not the following evangelical subjects impressively rep- resented? I. The destruction of the wicked inhabitants of Sodom by fire and brimstone from heaven, typifying the eternal destruction of the wicked in hell. The wickedness of the inhabitants of Sodom, and particularly their persecution of righteous Lot, imme- diately procured their destruction; and the wickedness of the world, and particularly the persecution of the godly, will immediately procure the dissolution of the heavens and earth.* The Lord rained fire and brim- stone from the Lord out of heaven and destroyed those cities; and upon the wicked God will rain snares, fire, and brimstone, and an horrible tempest. In Sodom and Gomorrah thus destroyed, turned into a lake, and sub- jected to a perpetual destruction, so said to suffer the vengeance of eternal fire, Jude 5, have v/e not a very impressive and glowing description of the eternal perdi- tion of the wicked in hell, the lake that burns with fire and brimstone for ever and ever? *Gen. xix, 4, The men of the city comfiassed the house, both 9ld and young, all the peotile from every quarter. — Then the Lord rained fire and brimstone from heaven, and destroyed those cities. How parallel with this is Rev. xx, 7, Hatan shall go out into the four quarters of the world, Gog and Magog to gather them to- gether to battle: and they went up. and compassed the camp of the saints and the beloved city, and f re came down from God out of heaven and destroyed them? Was not the latter description ap- parently taken from the former? ^ The Destruction of Sodom TypicaL IL In the city of Zoar, have we not a direct repre. sentation of Christ, that hiding place from the storm and covert from the heat, which God hath most gra- ciously provided for his people, when the heavens shall be rolled together as a scroll; but especially from that horrible tempest which he will rain upon the wicked, when he shall come in flaming fire to take vengeance. t3in them that obey not the gospel of his Son? III. In the flight of Lot to Zoar, and his preservation from the destructive flames of Sodom, have we not an instructive representation of believers fleeing to Christ from the wrath to come, and their preservation from eternal ruin bi/ him? And the men said to Lot, We will destroy this place. And the angels hastened Lot, saying, Arise, lest thou be consumed in the iniquity of the city: and while he lingered the men laid hold upon his hand, the Lord being merciful to him, and brought him forth without the city and said, Escape for thy life; look not behind thee, lest thou be consumed. In a similar manner, hath not God admonished his people of the destruction which he will execute upon the wicked, and warned them to flee from a sinful, guilty state, and impending ruin? But attached to the pleasures of sin and carthl}^ pursuits, they contemplate abandoning sensual gratifications with reluctance, and delaying and lingering, the Lord being gracious to them, by his almighty hand, lays hold on them, and brings them from their guilty and dangerous condition, constrains them to escape for their lives, and flee for refuge to Christ, the blessed hope set before them — and being finally gathered together into the heavenly chambers, they will be effectually secured from the fiery indignation, and for ever preserved in perfect safety and peace — while upon the wicked, disregarding divine admonitions, as idle tales, the day of the Lord will come, which will burn as an oven, and consume them that it leave them neither root nor branch. Lot escaped the destruction of Sodom but as with the skin of his teeth; and the righteous are scarcely saved from final ruin — but his wife looked back from behind him and became a pillar of salt: and how many Jbi^aham and his Family Typical. 31 who are awakened to a conviction of their danger, and as it were fleeing from tlie wrath to come, for looking back with lustful eyes upon the pleasures of sense and sin, and delajing to forsake all for Christ and salvation, are given over to a reprobate mind and become ves- sels of wrath fitted to destruction? Remember LoVs ■wife. The sun was risen upon the earth when Lot entered into Zoar^ and the inhabitants of Sodom were probably preparing to indulge themselves in their habitual vo- luptuousness and dissipation; but this foir and pleasant morning was su'xeedcd by a tempestuous and stormy day, which brought destruction upon them as a whirl- wind: and liow many in the ardent pursuits of sensual delights, are unexpectedly surprised and arrested by death, and go quick down to the pit! ;And when a stu- pid world shall cry, Peace and safety^ then will sudden destructio7i come upon them^ and they shall not escape » In this awful dispensation, how much is there to in- struct and comfort the godly? The unlawful deeds of the filthy Sodomites vexed the righteous soul of Lot, from day to day. Abraham had interceded for him, and when God destroyed them, he remembered (the intercession oH Abraham, and mercifully provided for the safety of Lot by sending him to Zoar. The Lord said, I cannot do any thmg till thou be come thither* 7 he Lord knoweth as well how to deliver the godly out of temptations^ as to reserve the wicked to the day of judgment to be punished. The men with their slaughter weapons, Ezek. ix, might not smite tiil a jnark zvas set upon the forehead of those who sighed fur the abom- inations of Jerusalem^ and then they were to slay old and young and not spare. They shall be inine^ says God, in the day that I make up my jewels. How much to admonish the wicked! Let them turn to their strong hold in a day of acceptance and time of salvation. Amen. Abraham and his Family Typical. Hitherto in God's gracious dispensation, we arefur- nished only with typical representations of the person and work of our divine Redeemer; but in the patriarch Sg Abraham and his Family typical. Abraham the subject is varied and extended, and the character of his immediate posterity is metaphorically exhibited. Though the patriarch may be considered as a type of Christ in being called from his native country and ^kindred — sojourning in a strange land — dwelling in a tabernacle, or tent — receiving the prom- ise of a numerous seed, &c. — yet it is his family, es- pecially, which will be produced as typifying evangel- ical subjects. That this was so designed is ver\^ man- ifest from the declaration of the apos'lc, Gal. iv, 22, For it is written, that Abraham had two sons; the one hi I a bond-maid^ the other by a free woman — which things are an allegory. The aposrle himself hath giv- en such an explanation of this allegory, that we cannot misapprehend the subjects designed by it, if we divest curselves of prejudice, and candidly consider his appli- cation. The following subjects are particularly con- tained in it. I. Sarah and Hagar. These saith the apostle are the txvo covenants. Of these the first, represented by Sarah, was the gracious ])romise which God made to the patriarch, Gen. xii, 2, o, I will make of thee a great nation — and thou shalt be a blessing, and in thee shall all the families of the earth be blessed. This was renewed, chap, xv, 5, and xvii, 11, reduced to the form of a covenant, and ratified by a significant token, jind ye shall circumcise the fesh of your foreskin; and it shall be a token of the cov- enant betwixt me and you. 1'his covenant thus ratified, by way of distinction and eminence, is called, The promise. Gal. iii, iv, chap. According to the apos- tle, Gal. iii, 8, in making this promise, God preached the gospel to Abraham, and Abraham in believing it, be- lieved in the Lord, who counted it to him for righteous- fiess. As Sarah represented that promise or covenant made with Abraham, and which comprised all the subjects of the gospel; so Hagar represented that covenant which (lod made with the Israelites in the wilderness by the hand of his servant Moses. This Agar is mount Sinai in Arabia, and answereth to Jerusalem which fiow is, Abraham and his Family typical. 38 and is in bondage ivitli her children. This is frequent- ly termed, The law. The law was given by Moses. This was the system of carnal orclinuiices imposed on them, the Jews, till the time of reformation. As Ha- gar was the maid of Surah, and it was her place and use to aid her mistress, assist in training up the prom- ised son and heir, and subserve the general interest of the family, so it was the design and the use of the law, the covenant made at mount Sinai, to subserve the promise, t!r^ covenant made with Abraham, by in- structing and disciplining the chosen seed, the covenant people, and so prepare them iov iht adoption of sons ^ Gal. iv, 1 — 7. In allusion to Hagar, a rnaid, who was under the yoke, and from ihe servile state to which the law reduced the seed of Abraham, it is termed, A yoke of bondage, and the Jews submitting tp its re- straints, and obeying its precepts, are said to be un- der bondage to weak and beggarly elements^ Gal. iv, 9. II. Isaac and Ishmael. God promised Abraham a son by Sarah hts wife, and to multiply his seed as the stars of heaven. This son Isaac, with his numerous seed, the immediate ob^ jects of the promise, were types of Christ and believ- ers in him, that spiritual seed and holy nation, which were the great objects of the covenant ultimately. Hence saith the apostle, Gal. iii, 16 Now to Abraham and his seed were the promises made. He saith noty And to seeds, as of many; but of one- And to thy seed which is Christ, Rom. iv, 18 IFho agai?2st hope be- lieved i?i hope that he might become the father of many nations according to that which was spoken, So shall thy seed be. As Isaac who was born after the promise, and bis numerous posterity, represented die ultimate ob- jects of the covenant, Christ and believers in him; so Ishmael the son of Hagar, the bond- maid, who was born after the flesh, represented that natural seed, or posterity, of Abnvliam which proceeded indeed from his loins, but was destitute of his faiih, and alienated from his holy obrdicnce in life and practice. III. The weaning of Isaac. 5 34 Abraham and his Family typical. The child greiv and was weaned; and Abraham made a great feast the same day that Isaac was weaned. However pleasing it might have been to Abraham and Sarah, that the promised son should have so far pro- gressed in life, as to be taken from the breast; yet the unusual hilarity and joy of the occasion were the effects of a divine impulse, and designed to typify the joy and gladness which would pervade the family of God when his seed, progressing from its infant state, should be weaned from weak and beggarly elements, and be nourished and invigorated wiih the moi"e substantial food of the gospel. This event, so joyful to Abraham and Sarah, xvas by Ishmael, made an occasion of the derision and contempt of Isaac. And Sarah saw the son of the bond-maid mocking. This mocking of Ish- mael typified the contempt with which his fleshly, un- believing seed, especially the chief priests, rulers, and the whole multitude of the people, would treat Christ and believers in him, that spiritual seed prodiiscd to Abraham in that everlasting covenant which God made with him. Hence saith the apostle. As then, he that was born after the fesh persecuted him that was born after the spirit, even so it is now. IV. The remonstrance of Sarah and the ejection of Ishmael. The derision and contempt with which Ishmael treated Isaac were very offensive to Sarah, and remon- strating against it, she said to Abraham, Cast out this bond woman and her son; for the son of this bond-wo- man shall 7iot be heir with my son, ei'en with Isaac. And Abraham rose up early in the morning — and sent her away. As the mocking of Isaac by Ishmael procured the dismission of Hagar, and his ejection from the fam- ily of Abraham; so the derision and persecution of Christ by the unbelieving Jews, his natural seed, occa- sionally excited by the law of carnal commandments, procured the abolition of the Sinai dispensation, and their excommunication from t'ne visible family of God. Neroertheless what saith the scripture. Cast out the bond- woman and her son, and the covenant established at mount Sinai, and his fleshly, unbelieving seed were Isaac a Ti/pe of Christ. 35 ejected from his visible famil}'; and only Sarah, the covenant made with him, and Christ the jnomiscd seed remained. As the ejection of Ha,u:ar and Ishniael reduced the family of Abraham to its genuine simj)lic- ity and purity, consisting only of Sarah his faithful wife, and Isaac the promised son; so the abolition of the cov- enant made at mount Sinai, the spiritual Hagar, and the excommunication of his natural, unbelieving pos- terity, those mocking Ishmaels, refined his visible fam- ily, from the earthly, typical alloy and spurious mem- bers which adhered to it, and exhibited his covenant and seed in their original purity and beauty. Hagar and Ishmael being cast out, we see Isaac established the unrivalled heir of his promises and blessings; so the ritual being abolished and the unbelieving Jews re- jected, we see Christ appointed the heir of all things, and the ancient promise of blessing all nations in his seed, fulfilled — and if by faith in him, we become the chil- dren of Abraham, and experimentally realize his bless- ings, convinced of divine fidelity and grace, we shall devoutly acknowledge, a God of truth, and without in- iquity^ just and right is hcy and blessed are all they that wait for him. Amen. Isaac a type o/'Christ. Of all the eminent characters which have appeared on the stage of human life, few have been introduced with so many marks of consideration, as the patriarch Isaac. While others have been generally introduced without any premonitions, of him so much was predicted, that long before his birth, he became an object of ardent expectation. How obvious in this respect, the paraU lei between him and his great antitype, Christ Jesus? Of the particulars in which Isaac typified Christ, the following are selected as the most important. 1. Isaac was a promised son. Sarah thy wife shall bear thee a son. He was a promised son in such a pe- culiar manner, that this was a mark of distinction, and he was called. The son of the promise — and how soon after the apostasy was Christ promised to the sinning parents of mankind? The seed of the wotnan shall bruise 36 Isaac a Type of Christ. the serpenVs head. How many and illustrious were the promises which went before his birth, concerning his person, work, and his glorious and eternal king- dom? And are not all the promises of God in him^ yea^ and ifi him^ amen? 2. Isaac was a son of faith and patient expectation. Abraham believed that he who had promised was able «lso to perform, who also would do it; but long was the accomplishment of the promise delayed, many, and insuperable to nature, were the trials and discourage- ments of his faith; but he staggered not at the promise of God, through unbelief, but was strong in faith giv- ing glory to God— much longer was the birth of the promised Savior deferred, more numerous, obstinate and absolutely insuperable to reason and nature, were the obstacles to an accompHshment of it; yet judging bim faithful who had promised, in hope and patience, did the Church wait for the consolation of Israel, until the Desire of all nations entered into his temple. 3. The conception, and the birth of Isaac, were at- tended with remarkable circumstances; and eminently so were the conception and the birth of the Lord Jesus Christ. 4. Before the birth of the promised son his parents were directed to call his name Isaac; joy^ gladness ^ and great was the joy of Abraham and Sarah at his birth; and before the birth of Christ his parents were directed to call his name Jesus, for he should save his people from their sins, and great was the joy in heaven and on earth when a multitude of the heavenly host praised God, and said. Glory to God in the highest^ on earth peace,, good will to men. 5. Eminently did Isaac typify Christ in being offered in sacrifice. To illustrate this, mark the resemblance between them. (1.) Isaac was the only and affectionately beloved son of his parents; and Christ was the only begotten and beloved son of his Father, was daily his delight, rejoicing always before him. (2 ) Necessity was laid upon Abraham by the com- jisand of God, to offer up Isaac his son; and it was of Isaac a Type of Christ. 37 absolute necessity that Christ should die, the just for the unjust to bring sinners to God. If tlicre had been a law which could have given life, verily rii^ht. eousness should have come by the law. (3.) When Abraham was tried, lie withheld not his son, his only son; and God spared not his own s mi, but delivered him up for us all, that with him he miijht freely give us all things richly to enjoy. (4.) Isaac had committed no particular crime for which he was to suffer; and Christ, who did no sin, offered himself as a lamb without spot to God. (5. ) Isaac bore the wood on which he was to be offered as the victim; and Christ bore the cross on which he was to expiate the guilt of the world. (6.) In offering up Isaac, Abraham must officiate as priest, and he stretched forth his hand to take the knife; and when Christ was to be made sin for iis, his Father must immolate him on the altar of justice, and he said, Awake ^ swordy a^abist the man that is ??iy fellow. (7.) Abraham accounted that God was able to raise Isaac from the dead, from whence also he received him in a figure; and God raised up his son Jesus, that his holy one might not see corruption. (8.) After this symbolic transaction, Isaac returned to his place; and when Christ by one offering had purg- ed our sins, he ascended to heaven from whence he came, and for ever sits down on the right hand of the majesty on high. (9.) In offering up Isaac, Abraham gave the most decisive evidence of love to God; and God commend- eth his love to us, in that when we were sinners and without strength, Christ died for us. Abraham called the name of the place JehovahJirehy The Lord will provide. There he provided the ram which Abraham sacrificed in the room of Isaac — and he has provided the substance as well as the tyjie, his own son, the lamb of God which taketh away the sin of the world. It will peculiarly tend to impress the whole subject on our minds, to reflect, that the scene of this trans- 58 Isaac a Type of Christ, action was on one of the mountains of Moriah which must have been Calvary or nigh to it. In the same place, perhaps, was the n-pe exhibited, and the sub- stance displayed. And in this mountain hath the Lord made unio ail people a feast of fiit things, of wine on the lees; of fat things full of marrow, and sent forth his gracious invitation, Come^ eat of my bread and drink of the wine which I have mitigled, and let your soul delight itself in fatness. Amen. Jacob a type q/* Christ. Among the ancients, the patriarch Jacob occupies a distinguished rank. He, a younger brother, first of all, obtained the birthright and his father's blessing. From him, as its immediate stock or root, arose a mighty nation, and from him as concerning the flesh, came Jesus Christ, who is over all, God blessed for ever. We may consider him as a type of Christ in the following respects. 1. In preference to his brother Esau. When as yet the children had done neither good nor evil, that the purpose of God according to election might stand, it was said, The elder shall serve the younger, Jacob have I loved, and E->au have I hated. Ye children of Jacob his chosen, h\ preference to all the angels above and men below, is not Clirist God^s servant, whom he will uphold, his elect in whom his soul de light eth? 2. The life of Jacob was full of anxiety, care and sorrow. As an ex.le did he leave his father's house with his staff — giicvously did he serve with Laban, consumed by the dro 'ght by day, and by the frost by night — great were his apprehensions from Laban and Esau — pungent was his sorrow for his Rachel, his Jo- seph, his Simeon and his Btnjamin — and distressing were the thoughts of his heart about going down and sojourning in Egyrt, Himself most faithfully gave the history of his life in the following impressive des- cription: Few and evil have been the days of the years of my pilgrimage — but this for him was the right way to honor and peace in the closing scene of life, and that blessed condition where, eminently, the wicked cease Jacob a Type of Chr'id. S9 from troubling, and the weary arc at rest. In circum- stances of life, how great the resemblance between the patriarch Jacob, and Christ the Savior? Persecuted in his infant state, humble in the private walks of life, despised and rejected of men, abandoned to the powers of darkness, and forsaken of his God. It pleased the .Lord to bruise him. VVc esteemed him stiicken^ smitten of God and afflicted. He was a niaii of sorrows and acquainted with grief — but this was the way marked out in the eternal councils of infinite wisdom, to his highest advancement, his everlastinj^ t^lory and fehcity. Because he humbled Inmself and became obedient to death, even the death of the cross., God hath highly ex- alted him, and given him a 7iame ivfiich is above every name; that at the name of Jesus every knee should bow — arid that every tongue should confess that he is Lord, to the glory of God the Father. 3. Shall the distress of Jacob and his wrestling with the angel, when his brother Esau was coming against him with four hundred men, remind us of the agony of Christ in the garden, when he was assailed by the powers of darkness, and Judas with his band was coming against him with lanterns and torches, and weapons? 4. Jacob had twelve sons, the heads of their houses, from whom the whole nation arose — and Christ had twelve apostles, on whom, as on twelve foundations the church is built, himself being the chief corner stone. 5. From Jacob, surnamcd Israel, his descendants were called Israelites — and from Christ, the peculiar people, the holy natioii, wi re called Christians. Jacob may also be considered as a figure of all the Israel of God. Like him they area chosen generation — like him they cheerfully relinquish sensual enjoy- ments for the birth-right and the blessing, for Christ, the pearl of great price. His receiving the blessing from his father Isaac, may represent their receiving spiritual blessings from God, their heavenly Father; and his dying in Egypt and being buried in Canaan, may denote, their dying in this world, being conveyed by angels to Abraham's bosom and resting in heaven. 4b Jacob a Tijpe of ChrisL In this place, permit the illustration of a type which hath not yet been considered, The Institution of Mar- riage. That this was designed lo typify the union and relation between Christ aad his church, is very mani- fest from the frequent application of ii to this subject, in the holy Scrijitures. backslidmg children, L am married unto you. saith the J^ord. Husbands love your tvwcs as Christ loved the church And tliat this repre- sentation might be as, perfect as the nature of the sub- jects would permit, it pleased God to form the xvifcy the woman, of the man. Eve was formed of Aciam. And is it not worthy of notice, that the p;'tridrchs, those eminently typical characters, took themselves wives within the limits^ consanguinity? Sarah, the wife of Abraham, was probably Iscah^ the daugh^er of his brother Haran, Gen. xi, 29. Rebekah, the wife of Isaac, was the daughter of Bethuel, the son of Nahor, the brother of Abraham, and Milcah, the sister of Sa- rah. Leah and Rachel, the wives of Jacob, were the daughters of Laban, the brother of Rebekah. Was not this a designed continuation of the type from Adam? We may observe the resemblance in the following particulars: 1. Gfe)d said of Adam, It is not good for man that he should be alone — and the church is iht fulness of Christ. 2. When God brought the woman to Adam, he said, This is now bone of my bone and flesh of my flesh — and believers are members of Chrisfs body^ and of his fleshy and of his bones. 3. Marriage constitutes a oneness between the par- ties. Twoy saith he, shall be one flesh — and the church joined to the Lord., is more, is one spirit. 4. Marriage introduces the most cordial and tender affection and mutual sympathy between the husband and the wife — and the affection between Christ and his church is mutual and endearing — F am my beloved^s and my beloved is mi?ie, his desire is towards me. I was in his eyes as one that found favor. In all their affliction he was afflicted and the angel of his presence saved them. Jacob's Ladder Typical. 41 5. Mtirriaj^e constitutes a most endearing relation between tin: husband and the wife — Abraham said of Sarah, Indeed she is inij sister, the daughter of my mother, and she became my wife — iind Christ calls the churcli, his sister, h'S spouse. 6. Jacob loved Rachel. He served for a wife, and for a ' ife he kept shee|) — and Christ loved the churchy and purchased it with his oivn blood. 7. The husband is the head of the wife — and the Lord is the head of the church. 8. The wife, the woman, is the glory of the man — and the church is the glory of Christ. 9. The bridegroom rejoiceth over the bride — and Christ rejoiceth over the church. He will joy with singing; yea, he will rest in his love. Amen, Praise ye the Lord. Jacob's Ladder Typical. Among the seasonable interpositions of God's provi- dence for the relief of his people, may we not reckon the vision of Jacobus ladder? The pnitriarch, now exiled from his father's house, and making a tiresome jour- ney to Padan-aram, must have been peculiarly exercised with the trials of his present condition. Reflections on the affectionate and tender parents, friends and com- forts, which he left behind, the dangers and sufferings to which he should be exposed in the tedious journey before him, and his own solitary and defenceless state, probably filled and agitated his mind. When the day was spent, and his weary limbs demanded repose, pen- sive and sad, with the canopy of heaven for his cover- ing, a stone for his pillow, and the earth for his bed, he composed himself to rest. When sleep had closed his eyes, he dreamed, and, behold, a ladder set upon the earth, and the top of it reached to heaven; and, behold, the angels of God ascending and descending upon it. And^ behold, the Lord stood above it, who addressed him in the most consoling terms, assured him of his gracious presence and protecting care in all his ways, and of a fulfilment of the covenant which he had made with Abraham his father, Gen. xxviii, 11 — 15. This vis- 6 42 Jacob's Ladder Typical. ion has ever been considered as typical of evangelical subjects; and is not this interpretation supported by Christ's apparent reference to it in the assurance which he gave to Nathaniel, John i, 51. Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the son of man. Are not the follow- ing subjects represented by it? 1 Doth not this ladder which stood on the ground and reached heaven, typify the one mediator between God and men, the maii Christ Jesus? In whose person, natures, the divine and human, remote and distant as heaven is high above the earth, are connected and uni- ted, who constitutes the great, blessed and only medi- um of intercourse and communication between earth and heaven, and in whosn the whole family of heaven and earth, is named; being their common centre, and the bond of the holy union and communion between them. 2. Doth not the address of the Most High to the patriarch from above this ladder, signify, that God makes all the revelations of his designs to men, all the manifestations of his mercy and grace to them, and es- pecially, all the promises of his protection, favor, spir- itual blessing and eternal life, to his people through Jesus Christ? For in him are all the promises of God, Yea^ and iji him^ Afnen, to the glory of God. And that he is the way, the truth and the life, through whom only, sinful men can have access to God, and in which new and living way they may draw near to him in the full assurance of faith. "Is he a way? he leads to God, The path is drawn in lines of bloodl There would I walk with love and zeal, Till I arrive at Zion's hill." 3. Doth not the ascent and descent of the angels upon tins ladder suggest, that God effects the designs of his providence, and protects his people in the hour of danger, by their instrumentality? The angel of the Lord encam^)eth round about them that fear him, and deiivereth them — their promptitude, activity and fidelity Joseph a Type of Christ. 4^ in his service; and the kind and benevolent services which thry are continually performing for his people. Arc they not ministering spirits, sent forth to minister for them that shall be heirs cf salvation? Lastly, Doth not this dream of the patriarch in his afflicted state, this divine impression and address, sug- gest to us, the tender and vig^ilant care which God ex- tends to his people in the hours of adversity, his sea- sonable interpositions fur their relief, and the motives of encouragement and comfort which he addresses to their minds; manifesting himself to be their refuge and strength, a very present help in trouble'? Like as a father pitieth his children, so the Lord pitieth hem that fear him. For he knoweth our frame, he remem- bereth that we are dust. How full of instruction and comfort is this dream to the church and children of God in all ages? And doth it not implicitly reprove them for their disquie- tudes, distrust of his care and anxiety about their con- dition? fV/ii/ say est thou^ Jacobs and speakest^ Isra- el^ my way is hid from the Lord^ and my judgment is passed over from my God? The Lord hath not forgot- ten to be gracious; neither hath his faithfulness failed for ever more. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walk- eth in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God; for they that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth for ever. Joseph a Type q/* Christ. In all biography perhaps, we do not find a character more pure and amiable, nor a life more replete with in- teresting scenes and events, than that of Joseph. Adorn- ed in his person with the most amiable virtues, he was a dutiful son, an affectionate brother, a faithful servant, a meek and patient sufferer, a wise and excellent prince, and a universal benefactor. If we consider him as a type of Christ, how great the resemblance? Was Jo- seph the favorite son of his father Jacob? And is not Christ the beloved Son of his Father, in whom his soul 44 Joseph a Type of Christ. delighteth? Did Jacob make for his son Joseph a coat of many colors? And did not tht Father prepare for his Son Jesus, a body curiously wrought in the lower parts of the earth? Did Joseph, at the command of his father, go to seek his brethren and inquire for their welfare? And did not Christ, at his Father's command, come into the world to seek and save his brethren of the hu- man race, his kindred according to the flesh? Did the reproofs of Joseph procure the hatred of his brethren? And did not Christ's brethren, the world, haie him be- cause he testified of it, that the deeds thereof were evil? Did the brethren of Jose])h conspire against him, and sell him to strangers? And did not the Jews conspire against Christ, and deliver him to the Gentiles? Was Joseph faithful to his master? And did not God's servant, Christ, deal prudently? Was Joseph, for his fidelity and zeal for his master's honor, maliciously accused, and injuriously cast into prison? And was not Christ, for his zealous support of his Father's law and honor, enviously apprehended, and unrighteously conn demned? Was Joseph meek and patient under the in- juries and abuses which he received? And was not Christ led as a lamb to the slaughter? Did he cry, or lift up, or cause his voice to be heard in the streets? When he was reviled, did he revile again? Was Jo- seph for interpreting the dreams of Pharaoh, called Zaphnath-paaneah, a revealer of secrets? And did not Christ, the only begotten of the Father, reveal the counsels and designs of his grace? Did Joseph speak roughly to his brethren, and then reveal himself to them in the endearing affection of a brother? And doth not Christ often hide himself from his people and afflict their souls with pain, to humble and prove them, that he may speak comfortably to them, and do them good in their latter end? However Joseph might typify Christ in these inferior respects, yet are we not to consider him, principall}'', as a type ot Christ. 1. In his advancement from deep humiliation and distress, to great dignity and power? When Joseph had been taught humiliation and obedience by the things Joseph a Type of Christ. 45 which he suffered, and the time of his deliverance was come, the king^ sent and looked him, and those feet which had been hurt with fetters, ascended the chariot of state, he was constituted j^overnor over all the land of Egypt, to bind princes at his pleasure, and it was proclaimed before him, Bow the knee^ as a token of homage, subjection and obedience. What a sudden and surprising transition! What a vvonde/ful and hon- orable exaltation! What an impressive representation of the deep humiliation and abasement, and the infinite and glorious exaltation of Christ Jesus, who took upon him the form of a servant, who gave his back to the smiters, and his cheeks to them that plucked off the hair, and hid not his face from shame and spitting, whose hands and feet were hurt with iron on the cross, on which he expired amidst the hisses and reproaches of the surrounding nmltitude, in agony and groans. But God loosed the bands of death, and exalted Him from this abyss of ignominy and shame, above all prin- cipality and power, and every name that is named, seated him at his own right hand on the throne of Majesty in the heavens, gave him power over all things in heaven and earth, authorities, principalities and powers being made subject to him; and the word is gone forth, that to him every knee shall bow, and every tongue confess to the glory of God the Father: and now, enthroned in majesty and light, he reigns before all his ancients gloriously. 2. As a great benefactor and savior? Joseph, in his provident care, filled his granaries with the corn of Egypt, from which he supplied the Egyptians, and his father's house, through the famine, that consumed the land, saved much peo[)le alive, and became the common benefactor and savior of the land of Egypt. In this how eminently did he typify Jesus Christ, who mercifully interposed in favor of sinful man, and became the gracious deliverer and common Savior of a perishing world? Joseph supplied the wants of the distressed from his store houses and granaries, with the corn of Egypt; but Christ reheves the dis- tresses of perishing souls from the inexhaustible treas- 46 Joseph a Type of Christ urcs of his wisdom and grace, with the true bread, which cometh down from heaven. Did Joseph regard the cries of the distressed, and grant them rdief? And doth not Christ, more merciful than Joseph, not only receive all who come to hmi, rejecting none; but also in the melting accents of compassion, invite the wretch- ed, Come unto me all ye that labor and are heavy la- den, and I will give you rest? Can any resist the ad- dress, Ho, every one that thirsteth, come ye to the waters. Wherefore do ye spend your money for that which is not bread, and your labor for that which sat- isfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Joseph was a fruitful bo^gh by a well, springing up by a wall; but Christ is the true vine, which invigorates the branches, his people, with refreshing grace and immor- tal life. If thousands acknowledged their obligations to the wisdom of Joseph for their preservation through the famine; how many myriads will acknowledge their infinite obligations to the unmerited grace of Christ for their deliverance from everlasting misery in hell, and their salvation to all eternity. When Joseph's brethren humbled themselves before him for their wicked devi- ces against him, he replied, As for you, ye thought evil against me, but God meant it unto good, to save much people alive as it is this day. Did God make the wicked conspiiacy of Joseph's brethren against his life to pre- vent the fulfilment of his dreams, subservient to an ac- complishment of them in his exaltation and happy state? And doth he not take the wise in their own craftiness? Doth he not make the wrath of man to praise him? Hath he not subordinated all the mischievous devices which his enemies have devised against his Son, to an accomplishment of those eternal purposes of grace which were in Jesus Christ before the world began, to their confusion and shame, and his glorious and eternal exaltation? Hath he not taken occasion from them to dis- play his adorable perfections most gloriously — to mag- nify and honor his Son infinitely, in the public view of the universe — and immensely increase the felicity of the intelligent system, supplying matter to angels and The Burning Bush Typical. 47 saints, in the most animated strains, to praise Him that sitteth upon the throne, and the Lamb for ever and ever? Amen, Hallelujah. T/ie Burning Bush Typical. Of the wonderful phenomena, which have astonished the world, few have exceeded the prodigy which was exhibited to Moses, in the wilderness of Sinai. We have an account of it, Exod. iii, 2, 3. And the angel of the Lord appeared to him in a flame of fire, out of the midst of a bush: and behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside at d see this great sight, why the bush is not burned. In this extraordinary ap-- pearance, are not the following evangelical subjects typiciilly represented? Was not the fire, tliat pure, that subtle, and penetrating element, selected on this occa- sion, designed to represent the purity and spirituality of tha' Gcd who is a consuming fire? More particular- ly, did not this flame of fire in the bush, especially represent, 1. The Divine nature dwelling in the man Christ Jesus? Very significantly is the nature of man repre- sented by a bush, slender, feeble, and incapable of re- sistance. For this reason the human nature of our divine Redeemer is termed, a root out of dry ground, Isa. liii, 2, a stem out of the rod of Jesse, a (righteous) branch out of his roots, xi, 1, and a tender plant, but a plant of renown, Ezek. xxxiv, 39. So frequently, in the holy Scriptures, is the Deity exhibited by the fig- ure of fire, to denote his spirituality, and purity, and the terrible effects of his indignation, the fire of his jealousy, which consumeth his enemies round about. What a glowing type Avas tlie flame of fire in the bush, of the fulness of the godhead dwelling bodily in the person of our glorious Immanuel? Was the bush burning in fire, to Moses, a most surprising phenome- non? And is not the union of the Divine and human nature, in our blessed Redeemer, a spectacle far more wonderful to angels and to men? If Moses turned aside to see the great sight, should not we divest ourselves 48 The Burning Bush Typical. of other objects, that in solemn meditation, we may contemilate and admire the p^lorious mystery of godli- ness, God manifest in the jiesh? If Moses wondered that the bush burned, and yet was not consumed, shall we not be filled with equal, nay, greater astonishment, that the frail nature of man, in the person of Jesus Christ, is not dissolved by the perpetual residence of the un- created and eternal Jehovah in it? 2. Hath it not been supposed, with good reason, that the burning bush was a striking similitude of the op- pressed and afflicted Israelites under their cruel bond- age in Egypt, from which they were brought forth as from a fiery furnace, and of the church of Christ in all ages? Which for the imbecility of it is termed, a bruised reed and smoking Jlax^ and its members trees of righte- ousness, the planting of the Lord, the rod of his in- heritance. Doth not the flame of fire in the bush, apt- ly represent those fiery trials by which it hath been tried and purified? The fire of dissension within, and the flame of persecution without? Did the bush in the fire go near to destruction; and hath not the church, in her trials, gone near to extinction? How perilous its situation, when it floated in the ark on the boisterous surface of the mighty deep? When in the furnace of affliction in Egypt? In the captivity of Bab\lon? In the persecution of Antiochus, who swore in wrath, that he would make Jerusalem the common burying ground of the Jews, and blot out their name from under heav- en? When persecuted by Herod and the Jews? By the great red dragon, and the man of sin, who hath worn out the saints of the Most High? How similar and often hath been her condition to Shadrach, Meshach and Abed-nego, in Nebuchadiiezzar's fiery furnace? But the bush which burned was not consumed, for the Lord ivas in it. And the church hath not perished, the gates of hell have not prevailed against her^ because Gi.'d hath been her refuge and strength, a present help in trouble. In all her afflictions, the angei of his presence hatli saved her. When on the verge of destruction, God ha'h help- ed her, and that right early. She may now adopt her ancient expressions, and say. Many a time have they MoseSj the Israelites, and Canaan typical. 40 afflicted me from my youth; yet have they not prevailed against me; (Psa. cxxix.) and the exulting language of the Psalmist (Psa. cxxiv.) If it had not been the Lord who was on our side, when men rose up against us, then they had swallowed us up quick. Blessed be the Lord who hath not given us a prey to their teeth. Let Israel hope in the Lord, from henceforth, and for ever. Amen. Moses, the Hoi-v nation of Israel, and Canaan, Typical.* If we perceive a resemblance between Moses and Christ, in their descent, each arising from the midst of his brethren: In their perilous situation, in theit infancy, each being exposed to immediate death, by an unrighteous and inhuman decree; Moses, by the mandate of Pharaoh; and Christ by the command of Herod: In the signal divine interposition, by which each was preserved from instant extirpation; Moses, by the a-k of bulrushes; and Christ by being convey- ed to Egypt by the direction of an angel: In their re- ception in their pubhc offices, each being rejected; Moses, by the Israelites, demanding, "Who made thee a ruler and a judge?" and Christ, by his own who re- ceived him not: In the support of their divine missions; each confirming his own by the mighty signs and won- ders which he wrought: In the reproach and censure which each received; Moses, for hi Midianitish wife; and Christ, for eating with publicans and sinners, es- pecially for espousing the Gentile church: Yet it is not with respect to these concomitant circumstances, that we are to consider Moses as a type of Christ. Moses was peculiarly a type of Christ in a relative capacity, in relation to the nation of Israel, and in relation to this people, with reference to another object — their possess- * In the introduction to this work, scriptural types were con- sidered as general from Adam to Moses — and particular in that religious system which he established. It might accordingly be expected that the second part would commence with Moses, but as that system was adapted to a settled stale, the first part will be continued under Moses and his successor. 50 Moses, the Israelites^ and Canaan Typical. ing the land promised to their fathers. And Canaan from the amenity of its situation, the salubrity of its air, the fertility of its soil, and the deliciousness of its fruits, milk and honey, the glory of all lands, was a type of heaven. As the nation of Israel was typical, it will be proper to consider this typical representation in connexion with Moses. The children of Israel were typical of the Christian Church in connexion with Moses, not in being a chosen people, as the church is elect, according to the fore-ki?owledge of God the lather — nor in the paucity of their number, being the fewest of all people — nor in the heads of the tribes, the twelve patriarchs, as the church is built upon the twelve apostles of the Lamb — nor in multiplying from small beginnings to a great nation, as the church will increase to a great multiude, which no man can num- ber: — But, I. In their bondage and misery, through the oppres- sive tyranny and cruelty of Pharoah king of Egypt. In Pharoah, that proud and insolent monarch, ex- ercising a cruel and usurped authority over the Israel- ites, and refusing to let them go, at the instance of Moses, we have an impressive representation of that old serpent, the devil, exercising an assumed right and power over the church of Christ, and its members, in their native state, and refusing to liberate them, on the demand of their rightful lord and proprietor, Jesus Christ. In the servitude and misery of the Is- raelites in their Egyptian bondage, wc see the vassalage and wretchedness of the church under the dominion of sin and the powers of darkness. In the mission of Moses to bring the Israelites from the house of bond^ age, we see, typically, God sending his Son to deliver his spiritual Israel from the dominion of sin and Satan. In Moses, effecting the deliverance of Israel according to the flesh, from their grievous servitude and the fur- nace of aiHictioi;, by an out stretched arm, by mighty signs and wonders, and giving them relief and rest from their adversities; we see Christ, by the stujjcndous miracles which he wrought, by vanquishing the powers of darkness, accomplishing a glorious deliverance for Moses^ the Israelites, and Canaan Typical. 51 hi^ church from its spiritual enemies, and giving it rest and peace. II. In Moses, as God's propliet, receiving his in- structions and communicating them to the nation of Israel, sve have presented to us typically, that teacher who came from God, and spake as man hath never spoken; that only begotten Son who is in the bosom of his Father, and who, with such an aft'ecting lustre, hath revealed the eternal counsels of his wisdom, love and grace to his churt:h and the world; speaking as the Father gave him commandment. Moses truly said unto the fathers, "A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unio you." III. In Moses, as king in Jeshurun, and giving laws to the Israelites, especially erecting a tabernacle, institu- ting ordinances of divine service, consecrating a i)ricst- hood, and appointing a system of meats and drinks, of divers washings and carnal ordinances imposed on them till the time of reformation, we have typically exhibited, Christ the king and head of the church, erecting a spiritual temple, a habitation of God through the Si)ir- it, prescribing spiritual sacrifices, acceptable to God through himself, requiring holy worshippers, who wor- ship God in spirit and have no confidence in the flesh, and enacting a system of holy laws and regulations, for all the subjects of his spiritual and holy kingdom. "The law by Moses came. But peace, and trutll, and love, Were brought by Christ (a nobler name) Descending from above." And let us solemnly respect the apostolic caution, "See that ye refuse not him that speaketh: for if they escaped not who refused him that spake on earth, ?nuc/i mo7'e shall not we escape if we turn away from him that speaketh from heaven.''^ IV. In Moses exercising the office of mediator be- tween God and the nation of Israel, we have a repre- sentation of the mediator between God and men, the man Christ Jesus. 52 Moses y the Israeliies, and Cmman Typical, As God gave ip.structions to the Israelites, by Moses, he has in these last days, spoken to us by his Son, ancf as he ordained the law for I;»rael in the hand of Moses as a mediator, so hath he instituted the ministration of righteousness, the glorious gospel, by the mediation of his Son, Jesus Christ.- — When the Israelites rebelled and provoked God to anger, Moses mediated and turn- ed away his wrath, that he destroyed them not; so when man sinned and exposed himself to God's awful vengeance, Christ appeared as mediator, and delivered him from going instantly to the pit by offering himself a ransom. Especially hath he effected a reconciliation between God and his church — particularly as, when the Israelites in the wilderness, by their idolatry, rebellions, unbelief and refractory conduct, provoked God to re- ject and destroy them, Moses interceded for them and appeased his displeasure; so, when the Israel of God, the church, or saints, by their unbelief and murmurs against God and his Son, provoke him to abandon and destroy them, Christ intercedes for them, that they perish not, and they are saved to the uttermost through his prevailing intercession. If any man sin we have an advocate yv'nh the Father, Jesus Christ the righte- ous — And as, when the Israelites in Rephidem, through the lifting of Moses' hands, obtained the victory over Amafek; so the church, so Christians, through the in- tercession of Christ, in their contests with their spirit- ual enemies, are more than conquerors, and always tri- umph. V. After the Israelites were delivered from the op- pressive tyranny of Pharaoh, and their Egyptian bond- age, they did not instandy enter the land of promise. They must traverse a howling wilderness, be reduced to perilous situations, realize many wants and distres- ses, and experience many seasonable interpositions and deliverances: and through this dreary desert were they conducted, from these dangers were they delivered, by Moses, instrumentally, as their guide and savior: So the church, through the gracious promise, virtual- ly delivered from the dominion and consequences of pin, did not immediately receive the promised Savior^ MoseSf the Israelites, and Canaan Typical. 53 and possess its evangelical state and blessings. Long time must it grope in the obscuriiy of types and shad- ows, and see through a glass darkly. To many and extreme dangers must it be exposed, many desponden- cies and obstacles must obtrude themselves, and many trials of faith and patience must occur — but through all these did Christ, its true Moses, guide and conduct it, and from all its perilous situations did he preserve and save it. — In all its afflictions he was afflicted, and the angel of his presence saved it; in his love and pity he redeemed it, and he bare it and carried it all the days of old; having instructed, disciplined, matured and prepared it for evangelical privileges and blessings, by the legal dispensation and its concomitant events, as the law was a school-master, and the child is under tu- tors and governors until the time appointed of the fa- ther. As Moses conducted the Israelites to the bor- ders of the promised land — so Christ conducted the church through the old testament dispensation to the period when it should receive a better covenant, estab- lished by better promises, and enjoy evangelical rest and peace. VI. The Israelites redeemed from their Egyptian bondage, did not directly possess the lot of their inher- itance. Their Canaan was far distant, and they must attain it by traversing a great and terrible wilderness, in which were fiery flying serpents, and scorpions, and droughts, in which they must realize many sufferings and wants, and in which their fortitude, faith and pa- tience would be put to the severest trial: So the Israel of God, Christians, emancipated from their spiritual bondage, do not instantly enter into the better country, the heavenly Canaan. With them it is equally true, and they may sing, "Thus when our first release we gain, "From sin's old yoke and Satan's chain, "We have this desert world to pass, "A dangerous and a tiresome place." They have to meet many temptations, experience many spiritual desertions, endure many conflicts, and 54 Moses, the Israelites, and Canaan Typical. contend with many difficulties and despondencies, by which God will humble and prove them as he did Is- rael, that he may do them good in their latter end. But Moses, instru mentally, extricated the Israelites from their embarrassments, supplied their wants, sustained and conducted them through the wilderness to the Land of Promise; so Christ guides his church, Christians, through the spiritual wilderness, their toilsome pilgrim- age, sustains them in all their spiritual despondencies, supports them in their spiritual conflicts, and ministers spiritual refreshments to their fainting spirits, preserves them from the gins and snares laid for them by their spiritual enemies, and brings them to the "Canaan which they love," even to a city which hath foundations, whose builder and maker is God. VII. The man Moses was very meek — and the len- ity and composure with which he sustained the insur- reciior.s, murmurs and reproaches of the Israelites forty years in the wilderness, represent affectingly, the mild- ness and patience with which Christ endured the con- tradiction of sinners against himself; and especially the tenderncGs, condescension and forbearance which he ex- ercises towards his people amidst their unbelief, mur- murs, dejections, and the numerous and aggravated provocations given him to abandon them, and swear that they shall never enter into his rest, until, loving them to the end, he brings them to that better country, comforts their hearts, and wipes away all tears from their eyes. Moses verily was faithful in all his house as a ser- vant; but Christ as a Son over his own house; whose house are we, if we hold fast the confidence and rejoic- ing of tlie hope firm unto the end. Many Israelites, who left Egypt for Canaan perished in the wilderness; and many who profess Christ will fall after the same example of unbelief. Let us there- fore fear, lest a promise being left us of entering into rest, we should sceni to come short of it. Amen, The Paschal Lamb Typical, 56 1. T/ie Paschal Lamb Typ'icaL Pharaoh and the Egyptians persisting in retaining^ the Israelites in bondage, in opjjosition to divine remon- strances and jndgmcnts, God determined to inflict u judgment uhich should subdue their obstinacy, and constrain them to accelerate the departure of* his people from the land. This was a judgment no less terrible and afflictive, than destroying all the first born in the land of Egypt. As the Israelites lived among the Egyptians, without some mark of distinction, they would be exposed to the slaughter of the destroying angel. As a signal or token, God commanded Moses to direct the Israelites to kill a lamb, n male of the first year, witliout spot, and strike the blood upon the two side posts, and on the upper post of the houses in which they were — to eat the flesh, not breaking a bone, roasted with fire, with unleavened bread and bitter herbs, with their loins girded, their shoes on their feet, and staves in their hands. This blood thus sprinkled was a token, that Israelites resided in the house, and the angel destroyed them not. This was a perpetual or- dinance to the house of Israel. In this institution, we have an instructive representation of evangelical sub- jects. In this Iamb, we have t}pically exhibited the Lamb of God who takes away the sin of tiie world. In the nature of the lamb, innocent and patient, we see the benevolent and amiable nature of Him who was meek and lowly in heart, who did no sin, neither was guile found in his mouth, \Aho was holy, harmless and unde- filed. The lamb furnished raiment and food; and Christ supplies us witii white raiment to hide our guilt and shame, and meat which endures to eternal life. 'J1ie lamb was killed and roasted in the fire; and Goci's Lan;b must suft'er and be slain. The blood of tiie lamb must be sprinkled with hyssop upon the p-:irs of the door; and the blood of Christ must be bprinkitdoa all the powers and afteclions of the soul. The lamb must be eaten with unleavened bread i:nd bJner htrbs; and Christ must be received in sincerity and tiut.'i, in faith, attended with penitence and contrition for sin. 56 TliQ Pillar of Fire and Cloud Typical. The Israelites were to attend this institution with their loins girded, their feet shod, and their staves in their hands, and this was a perpetual statute throughout their generations; and Christ must be received with a pre- paration of soul to follow him in the regeneration, and enter on the spiritual journey for the promised land; and the church, christians, are to shew forth the Lord's death till he come, by attending his supper, the gospel passover, prepared to proceed for the heavenly Canaan. When the lamb was slain and his blood sprinkled on the door posts, the power of Pharaoh and strength of Egypt were virtually di'-sohed; so when Christ shed his blood on the cross, he spoiled the principalities and powers of darkness; and when the blood of Christ is sprinkled on the soul by faith, it destroys the dominion of Satan and sin, and purifies the conscience from dead works to serve the living God. When the angel, destroying the first born of Egypt, saw the blood of the lamb on the posts of the door, he passed by the Israel- ites and destroyed them not; and the blood of Christ arrests avenging justice from the souls which arc sprink- led with it. They shall be mine, says God, in the day that I make up my jewels. O, the precious and avail- ing blood of Jcsus! May we experience its saving efii- cacy! Amen. 2. T^d- Pillar of Cloud and Fire Typical. Tii E Israelites, delivered from their Egyptian bondage, were to proceed through a pathless desert to the land promised to their fathers. On this occasion, God con- ducted them by a very singular phenomenon, a pillar of cloud and fire. This was a visible symbol of the di- vine majesty and presence, and at the same time was typical of evangelical subjects. (1.) Is not the Deity in scripture, frequently repre- sented by fire, that pure and subtile element? And doth not the cloud aptly represent the imbecility and frailty of human nature, which is crushed before the moth, and at its best estate is vanity? When therefore the Lord came to the Israelites in a pillar of cloud and fire, did it not typify the great mystery of godliness, God man- ifest in the flesh?' Was not the pillar of cloud and fire The Pillar of Fire and Cloud Typical. 57 abidii^s; with the Israelites, a lively emblem of the ^^owQ made Jiesh and divelling among us? Especially when we consider, (-2.) That this cloud was a pillar of fire, and gave light by night so that the Israelites, in the midst, of darkness, by its kind aid, had light in their dwellings; and Christ is the true light. By his advent, spiritual- ly, the people th;it sat in darkness have seen a great light; and to them which sat in the region and shadow of death, light is sprung up: and this glorious sun of righteousness arises upon his Israel, with healing un- der his wings. The cloud was not only a light, but also a guide to the Israelites, directed their journey, regulated all their movements, and the Israelites, by following it, were led in the right way to a city of hab- itation; and Christ is come a light into the world, that whoso folio weth him might not walk in darkness, but have the light of life, and he will surely conduct those who follow his instructions and example, through the wilderness of this world, and through the spiritual desert of doubts, fears, conflicts, dejections, trials, and temptations to that better country, the heavenly Ca- naan. (3.) The cloud was spread over the Israelites for a covering, and secured them from the scorching heat of the sun, and the inclemencies of the dreary des- ert; and Christ is to his people, in the heat of persecu- tion and affliction without, and the agitation of spiritu- al contests and trials within, a hiding place from the tempest, a tabernacle, for a shadow, in the day time from the heat and the rain. (4.) When the Egyptians pursued the Israelites, the pillar of the cloud went from before their face, and stood behind them, so the Egyptians came not nigh them; and in all the pursuits and assaults of their ene- mies, Christ is the tower and defence of his people, and protects them in the hour of danger. The angel* of the Lord encampeth round about diem that fear him, and delivereth them; and redeemed from their enemies, they will triumphantly sing the song of Mo- ses and the Lamb. 58 The Manna Typical. (5.) From the cloud God spake to his people, gave them laws and judgments, and made graciou-i promis- es to the obedient; and God who spake to the Fathers, in times past, in these last days hath spoken to us by his Son, Jesus Christ. By him he hath made a most illustrious display of his existence and character. By his Son he harh revealed its eternal counsels and de- signs. By him he hath proclaimed the statutes and regulations of his government and kingdom. By him he hath published his glorious designs of redeem- ing mercy and grace, and proposed to a guilty world, terms of pardon and acceptance. In his Son he is re- conciling the world to himself. More especiylly, in his Son doth he manifest his peculiar favor to his chos- en, and bring diem near himself; through him doth he extend to them his special protection, care and grace, admit them to communion with him, and guide them to eternal rest in his holy and blessed kingdom. *His wond'rous works and ways, He made by Moses known; But sent the world his truth and grace, By his beloved Son.' 3 . The Manna Typical. Among the typical subjects, in the history of Moses* the Mamia deserves particular attention. The Israel- ites, now in the wilderness and destitute of food, were in great distress. God afforded them a miraculous supply. He caused to descend upon the ground a kind of sustenance singular and new. When the dew went up in the morning, behold upon the face of the wil- derness, a small round thing, as small as the hoar frost, lay upon the ground. And when the children of Is- rael saw it they said — It is inanna, white, and the taste like wafers made with honey. Christ hath taught us in his conference with the Jews, that this was a type; and he hath exlul)itcd the stibstance. M oses gave you not that bread from heaven; but my Father giveth you the true bread from heaver. Tlie typical import of this m^y be illustrated by the following re- marks, The Manna Typical. 59 1. When the Israelites were in distress and could find no relief, while they were murmurint^ and provoking God's displeasure, God mercitully supplied their wants and wrought deliverance; d id when mankind had de- strc)yc(i themselves, when the church was involved in guilt and ruin, when it was in a btate of enmity, and there was no eye to pity, nor arm that could save, God most graciou-.iy interposed and found a ransom, and his ow.i artn brought salvition. Nor was the manna more unexpected and wonderful to the Israelites, than this salvation is astonishing and joyful to his people. 2. The manna descended from above and lay round about the camp, and every Israelite might procure a di- rect and full supj)ly; and Christ, ihe true manna, came down from heaven, is brought near by the gospel, and whosoever will, may come and participate in the heav- enly food. 3. The manna was prepared for use by being ground in mills, and baked in the oven; and Christ was prejjared to save by being wounded for transgressioiis and bruised for iniquity, and through his siripes are re- freshing influences nnparted to fainting souls. An omer (near four quarts) was assigned to every person, a rich and full supj)ly; and Christ has made ample pro- vision to supply the s[)iritual wants of all who apply to him; and all things being ready, gives the gracious invitation: 'Ho! all ye hungry, starving souls, That feed upon the wind, And vainly strive with earthly toys To fill th' immortal mind: Eternal Wisdom has prepar'd, A soul reviving feast, And bids your longing appetite, The rich provision laste.' 4- The manna, when prepared, was as fresh oil and wafers made with honey, a most grateful and nutritious food; and Christ, the true bread, which comes down from heaven, to his people, is food most delicious and salutary, of which if a man eat he shall never die; nay, though he were dead, yet shall he live, and live for ev- 60 The Rock in the Wilderness Typical. pr. And do we not pray continually, Lord, evermore give us this bread? 5. The manna which was kept till the morrow, bred worms and stank — and was this without a signification? Does it import that past experience and comfort will not answer present exigencies and wants, and that God's people must be supported by renewed and dai- ly communications of grace? And that human pru- dence, cxeicised contrary to God's directions, will be followed with disagreeable consequences? 6. The manna was continued to the Israelites while ihey sojourned in the wilderness; and Christ will administer to hii> church, to christians, through their pilgrimage froni this world to heaven. The man- na ceased when tlie Israelites ate of the fruit of the land; types ceased when the substance came, and ordi- nances will be superceded by the milk and honey of the heaveniy Canaan. 4. 7%^ Rock iti the TFUdertiess Typical. Next to the miraculous supply uf the Israelites m their distress with manna, that bread from heaven, we may consider, if possible, their more miraculous sup- ply with water from the rock. In the solitary desert, parched and fainting with thirst, the Israelites mur- rnured and complained to Moses, and he made his ad- dress to God for direction and relief. God instructed him to smite the rock in Horeb Vv'ith his rod, and from this with water he abundantlv supplied the many thou« sands of Israel. The apostle hath informed us, that this was typical, by assuring us, that this rock was Christ' Let us consider, The rock is the emblem of strength, stability and permanency; and Christ is the precious corner stone, the sure foimdation of his church, and whosoever be- lieveth in him shall not be ashamed nor confounded. Moses smoie tht rock; and Christ was stricken, smit- ten of God and afflicted. From the smitten rock issued water, relreshing and abundant; and from Christ have proceeded those good tidings of grent joy, of pardon and salvation, which have been as cold water to a thirstv The Brazen Serpent Typical. 61 soul— and Christ hath been to this desert, dreary world, as rivers in the high places, and springs in the valleys. If any one drinks of the water which he gives, he shall never thirst; it shall be in him a well of water springing up into everlasting life. From the rock smitten, issued a copious and gratuitous supply of water for the chosen tribes of Israel; and from Christ, suffering, hath issued that river, of which the vivifying and refreshing streams, those spiritual and gracious communications of light, love, peace, hope and joy unspeakable, make glad, and abundantly supply, the city of God; and whosoever will, may come and take this water of life freely. *Ho! you that pant for living streams, And pine away and die. Here you may quench your raging thirst, With springs that never dry.' 5. T^c- Brazen Serpent Typical. The Israelites having murmured against Moses and against God, it pleased God to punish them with a great and distressing judgment. He sent among them fiery serpents which bit them, and much people of Israel died. This humbled and brought them to confess their sin, and intreat Moses to intercede with God for relief. Moses, making his address to God, was in- structed to make a serpent of brass and erect it on a pole, with a direction to the Israelites, when they were bitten, to look to the serpent upon the pole, and it came to pass that if a serpent had bitten any man, when he beheld the serpent of brass, that he lived. This Christ hath taught us was a typical representation. As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up. And we may remark, 1. In these fiery serpents, ejecting and diffusing their venom in the bodies of the Israelites, do we not see those infernal spirits, that old serpent, the devil, and his emissaries, injecting their sinful, their poisonous sug- gestions and insinuations into the souls of men? 2. In the venom of the serpents, its baneful and mor- t?il effects, and the Israelites dying by it, we see the 62 Joshua a Type of Christ. deadly nature of sin, that evil thing and bitter, its fatal influence, and the anguish and ruin it brings on immor- tal souls. The wages of sin is death. S. In the setting of the serpent on a pole, we have prefigured, the lifting up of Christ on the cross. And I, if I be lifted up from the earth, will draw all men unto me. 4. In the Israelites bitten, looking to the serpent of brass on the pole, we have figuratively exhibited, the looking of sinners, in distress and anguish from the wounds of sin, to Christ by faith, for relief, for pardon and salvation. Look unto me, and be ye saved, all the ends of the earth; Jbr I am God, 5. And it came to pass, ihat if a serpent had bitten any man, when he beheld the serpent of brass, that he lived. In the relief which the bitten Israelite received through looking to the serpent of brass, we see typically the relief from the wounds and anguish of sin, which immortal souls receive, through looking to Christ by faiih. Come unto me, all ye that labor and are heavy laden, and I vvill give you rest. O! the rest and peace which Jesus gives! Joshua a type q/* Christ. In Moses, delivering the Israelites from their Egyp- tian bondage, as the lawgiver, and guide of the peculiar people through the wilderness to Canaan, we have a typical representation of Christ emancipating his church from the dominion of Satan, the misery of sin, and con- ducting his chosen people through the dispensation of the law — and saints through the toilsome pilgrimage of this world, to their heavenly and eternal rest. When Moses had accomplished his ministry, he was succeed- ed by Joshua, invested with a different office, to perform important services for the people of God; and in Joshua we have Christ assuming another character, and per- forming the most essential services for his church. In Moses, the Israelites had a deliverer, a law- giver and a guide; but in Joshua, a general and a con- queror. When the Amalekites attacked them in the wilderness, Joshua led them to battle and to victory. H;tving conducted them through Jordan, he com- menced his military career, by assailing the strongly for- Joshua a Type of Christ. 69 tified city of Jericho, with the blowing of the ram's horns trumpets l\y tlie priests; at the continued sound of whicii, the wall-^ fell flat to the ground, and die chosen tribes instantly took possession. He led the valiant men of Israel against the king^v of Canaan, making a com- mon cause, and ro-nbiiied for their destruction. He made war a long time with the kings of the Amorites, and the inhabitants of the land, until he had conquered, subdued and expelled them from their coasts. The Canaanites being subdued, he divided their land to the chosen tribes, and each possessed the lot of his inher- itance. By him they were introduced and settled, in ord^ r and peace, in earthly prosperity and glory, in the land which tlje Lord God had promised to their fathers. In Joshua and his conquests, and in the earthly prosperity and felicity of the Israelites, the chosen people of God, in the land of Canaan, have we not the following evan- gelical su!»jects impressively represented? 1. In his war with the Amalckites, and the other ene- mies of the Israelites in the wilderness, have we not ex- hibited Christ the Captain of salvation for his people, combatting the enemies of his church, and conducting it through all its conflicts under the dispensation of Moses, until it made the transition from that economy to its evangelical state? 2. In Joshua, as the captain of Israel, assaulting the walls of Jericho, with the blowing of trumpets, made of the horns of rams, by the priests, have we not typically exhibited, in glowing colors, Christ, as a man of war, and the captain of the host of the Lord; the church, as- sailing the strongly fortified and garrisoned posts of Sa- tan's dominion, in his old heathen empire, by the gos- pel trumpet, sounded by his apostles and ministers — and in the falling of the walls of Jericho, by the continu- ed sound of ram's horns trumpets, of all martial imple- ments the most simple and inefiicient, do we not see the barriers of Satan's kingdom prostrated by the preaching of the gcspel. of the very humble and des- pised docirine of the cross? "The weapons, of our war- fare," said the apostle, ''are not carnal, but mighty through God, to the pulling down of strong holds." 64 Joshua a Type of Christ. 2. In the victory of Joshua and the Israelites over the combined kings, and their extended conquests of the various nations of Canaan until they were subdued, and the land had rest from war, may we not see the continued and extended conquests of Christ and his church, of the combined powers of darkness* and the various parts of Satan's visible empire in the world, un- til they shall be all vanquished and subdued; as in the possession, order and happy state of the chosen tribes in the promised lands, we may see the order, prosperity, peace and happiness of the church in its millennial con- dition on earth, and ultimately its glorified state in heaven. 4. As in Joshua, conducting the Israelites to con- flicts and victory over the kings of Canaan, and in their peaceful and happy state in the promised inheritance, we have a type of Christ, as the head and leader of his church, conducting it through all its conflicts with its visible enemies, and introducing it to its millennial prosperity and eternal felicity: so we have in him a rep- resentation of Christ, as the spiritual guide and leader of his people, in all their spiritual conflicts with their in- ternal, spiritual enemies, and through his skill and agen- cy, out of weakness are they made strong, wax valiant in the spiritual warfare, and put to flight the numerous hosts of their spiritual adversaries; yea, are more than conquerors through him who has loved them, and died for them, and receive the honor and reward of victory, an eternal crown of glory. And when Christ shall have conducted his people to the mansions prepared for them in his Father's house and kingdom, may he not make the appeal to them which Joshua made to Israel, You know in all your hearts, and ifi all your souls, that not one thin^ hath failed of all the good things -which the Lord your God spake concerning you; all are come to pass unto you; and nor onethh){< thereof hath failed. When Joshua had coi quced Caivan, and put the Israelites in possession of it, he fell C4i sieep and was laid unto his fathers. And whtn Christ shall have sub- dued all things to himself, and put down all rule, and all authority, and all power, he will then deliver up the Jerusalem and Mount Zion Typical. 65 kingdom tr> God, even the Father, and God shall beaJl in all. Amen. Even so, Lord Jesus. The Typical Si/stem Explained. If we attentively inspect the laws and ordinances pre- scribed, for the Israelites by Moses, we shall perceive them to constitute a complete system of religious insti- tutions, and regulations of life and practice, in perfect harmony and order. A particular city appointed as the seat of all the public and national exercises of relig- ious devotion — ordinances of divine service — persons consecrated to attend and perform them — and particu- lar seasons appropriated to the observance of them, con- stituting an entire and complete religious system* This, it is the present design to explain and apply to evangelical subjects. As the Israelites were in the wilderness, in an unsettled state, when Moses instituted the ritual system, the particular city in which the ordi- nances of it should be solenuiized was not appointed, but referred to future designation. They should be attended in the place -which the Lord should choose to put his name there. — After they passed over Jordan^ the tabernacle appears to have been erected in Gilgal; but when Joshua had subdued the kings of Canaan, and the land had rest from war, he and the whole con- gregation set it up in Shiloh. In this place it continu- ed until the days of .Eli — but the Psalmist observes, He refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but he chose the tribe of Judah, the mount Zion which he loved. This now became the city, j)eculiarly designated, as the seat of public wor- ship for the holy nation of Israel — and we have, Jerusalem cwrf Mount Zion typical, Jerusalem was originally possessed by an idolatrous king of Canaan, who was conquered by Joshua. The city was given to the tribes of Judah and Benjamin. But the mountain contiguous to it was retained, and so strongly fortified by the Jebusites, that they considered it absolutely tenable. Accordingly, when David as- sailed it widi his army, his summons was rejected with 9 66 David a Type of Christ. contempt. Nevertheless David took the strong hold of Zion, fortified and adorned it, made it his roy^l resi- dence, and called it, The city of David. This-^^was a type of the church. As Jerusalem received its partic- ular consideration and typical character from David, the king of Israel, who also was an eminent type of Christ, it will be most natural to explain this type in connexion with that illustrious monarch, and we may previously consider, T> AY m a type of C'R'Ri^T . If we consider David as a type of Christ in his family, being poor and despised, as Christ was the supposed ison of Joseph, a carpenter — or in the gracefulness of - his person, ruddy and fair to look upon, as Christ is fairer than the children of men — or in his pastoral life, as Christ is the good Shepherd — or in his discreet con- duct, behaving himself wisely, as God's servant dealt prudently — or in his exaltatit)n from an afflicted and humble condition, to royal dignity and power, as from the form of a servant, God made his first born, higher than the kings of the earth — or in being deserted and betrayed by his familiar friend Ahitophel, as Christ was deserted and betrayed by Judas — or in slaying Goliath with a sling and stone, and cutting off his head with his own sword, as Christ overcame Satan, and triumph- , ed over principalities and powers by the cross, the in- strument they had devised for his destruction — ^yet these are not, perhaps, the most important respects in which David typified his Lord and Savior. David appears to have been eminently a type of Christ. 1. In being chosen to deliver God's people from dieir enemies, and to give them the land of promise in its whole extent. God made a covenant with Abra- ham, saying, Unto thy seed have I given this land from the river of Egypt to tJie great river^ the river Euphra- tes. ^Ui ihe land sul dued by Joshua, and divided between the twelve tribes, was but a small part of tliat extensive grant. The oilier parts were pos- segscd by the Syrians, Ammonites, and Moabitcs. Even in Canaan which was possessed by the twelve David a Type of Christ. 67 tribes, there were many of the native inhabitants, sub- jugated, but: not exi^elled. These were as thorns in their sides. Sometimes they revolted, — obtained an as- cendancy, and mightily oppressed IsraeL The Phil- istines, who possessed a great part of their sea- coast, were peculiarly inveterate and vexatious. In the days of Samuel and Saul, they reduced the Israelites to e,reat distress. Their distress and oppression induced them to desire a king who jnight go out before them, and fight their battles, and God provided David, a man after his own heart, and chose him to feed Jacob his people, and Israel his inheritance. Being anointed king over all Israel, the Lord God of hosts was with him whithersoever he went. He subdued his enemies on every side. The Philistines, Syrians, Ammonites, Moabites and Edomites became David's servants, and brought him gifts; and Israel had rest in all their cities, and sat under their vines and fig-trees, possessing the land which the Lord God had given to their fathers from the river of Egypt to the river Euphrates. In him, therefore, we have an imp'"essive type of Christ, the spiritual David, subduing the spiritual enemies of his church, emancipating it from their insults and op- pressions, protecting it in the possession of its spiritual privileges, and the peaceful and happy enjoyment of its promised blessings, first in its temporary and millen- nial state on earth, and ultimately in its glorified state in heaven. 2. In the covenant of royalty which God made with him and his seed. God made a covenant with his chosen, and sware unto David his servant, T/iy seed will I establish for ever^ and build up thy throne to all generations. This had immediate relerence to the house of David according to the flesh, and was fulfilled in continuing the royal power and authority in his fani" ily, until God rejected the seed of Israel from being his people; as the sceptre did not depart from Judah, nor a law-giver from between his feet, until Shiloh came. In this we have a typical representation of that covenant which he made with Christ, xvhen he sxvore 65 David a Type of Christ. in his holiness that he would not lie unto this David, Christ is that king whom God hath set upon his holy hill of Zion, ar.d to whom he hath said, Jiule thou in the midst of thine enemies. Him hath he anointed and es- tabhshed king over his spiritual Israel for ever, i^nd declared that the enemy should not exact upon him» nor the son of wickedness afflict him through his vast and extensive reign. In David, therefore, taken from an humble and ob- scure condition, anointed and confirmed king over all Israel, retaliating their insults and oppressions upon their enemies, and establij>hing them in the peaceable possession of the land which the Lord their God had given them, we virtually see Christ, from a state of peculiar abasement chosen and anointed king over his church, avenging his elect of all their spiritual adversa- ries, extricating them from all their injuries and insults, and giving them a peaceful and happy possession of all the privileges and blessings which he hath promised in that holy and everlasting covenant which he hath made with them. In the stipulated, perpetual royalty of David's seed, we see the royalty, permanent and everlasting reign of Christ, the true seed of David. We see Christ exalted to a celestial throne, exercising power over all things in heaven and earth, joyfully acknowledged by all his true and loyal subjects, as King or kings, and Lord of lords, and reigning over the house of the spiritual Jacob for ever. We see him extending pro- tection, peace and felicity, to all the subjects of his holy and eternal kingdom— and of the increase of his gov- ernment and peace there shall be no end. The zeal of the Lord of Hosts xviU do this. Let us now consider Jerusalem as a type in connexion with David, the illus- trious monarch of Israel — and, 1. In David, dispossessing the Jebusites, and making their strong hold his royal city, we see Cijrist overcom- ing Satan, the strong man armed, and despoiling him of his goods, the church naturally holden by him at his David a Type of Christ. 69 will, and applying it to his own designs and use, erect- ing his royal pavilion, displaying his banners, and "Here will I fix my gracious throne And reign for ever, saith the Lord, Here shall my power and love be known, And blessings shall attend my word." 2. In David regulating, fortifying, and embellishing Jerusalem, we see Christ regulating, securing and adorning the church by his protecting power and heav- enly grace, with all the comeliness of a divine im- pression. 3. In Jerusalem as the seat of divine worship, we see the church; the seat of sacred institutions; the word of the Lord going forth from it, and out of this Zion, the perfection of holy beauty, God making admirable displays of his fulness and grace, 4. In the order, beauty and strength of Jerusalem, we see the order, gracefulness and security of the church, beautiful as Tirzah, more comely than the an- cient Jerusalem, and protected by those impregnable barriers, against which the gates of hell shall never prevail. <'Let strangers walk around. The city where we dwell, Compass and view thine holy ground, And mark the building well. The orders of thy house, The worship of thy court; The cheerful songs, the solemn vows. And make a fair report. How decent and how wise! How glorio.us to behold! Beyond the pomp that charms the eyes, And rites adorned with gold" 5. In Jerusalem populated and multiplied, we have the church increased to a great multitude which no inan can number. 6. In Jerusalem and mount Zion, in their popula- tion, opulence, beauty, strength, and glory, we have, 70 The Tabernacle Typical. ultimately, the church in its glorified state, the new Je- rusalem coming down from God out of heaven^ hav ing the glory of God, and lightened by the glory of God, and the Lamb, for ever and ever. The Tabernacle typical. As we had in Jerusalem, and particularly in mount Zion, the city which God chose to put his name there, so ue have the tabernacle as the immediate seat of all the exercises of religious worship; and not less typical of evangelical subjects. God directed the Israelites by Moses, to make him a sanctuary, that he might dwell among them; giving particular directic«is respecting the dimensions and apartments, with all the utensils of it. For this the temple proposed by David at a future period, and built by Solomon, was a substitute. Their form and use were the same. They differed principally in their dimensions, and the materials with which they were constructed, Tiie tabernacle was made of shittim, or the choicest cedar wood. The temple of costly stones. Each was inclosed by a court, or yard. The tabernacle, as the temple, was divided into two parts, separated by a curtain, called. The veil. The first apartment was called, The tent, the tabernacle of the congregation, a7id the sanctuary . The other was called. The holy of holies, the most holy place, and the oracle. To the tabernacle and temple pertained a particular apparatus, or furniture. Without, before the door, stood the brazen altar, on which were offered burnt offerings and sacrifices. Between the altar and the door stood the laver, or vessel in which the priests washed before they served at ♦he altar, or went into the tabernacle or temple. Passing through the door from the east, westward, on the right hand stood the golden table of shew- bread, with its border and golden crown, and its twelve cakes or loaves. On the left, the golden candlestick, with its seven lamps: and in front, the golden altar of incense, before the entrance through the veil. Passing through the door, or curtain of the veil, in the holy of holies, stood the golden ark, with its golden crown, containing the golden pot which The Tabernacle Typical. 71 had the manna, Aaron's rod that budded, and the ta- bles of the covenant. Upon the ark hiy the mercy-seaT, as a lid or cover; upon the mercy-seat were the two cher- ubims of glory, shadowing the mercy seat with th( ir wings, and between these, the Shekina/i, or symbol of the divine presence. Shall we consider the tabernacle a type of the human body? For this are not the words of the apostle some support? If our earthly houses of these tabernacles be dissolved — knowing that I must shortly put off' this tabernacle. If the tabernacle were a representation of the human body, will not the furniture represent the various faculties of the mind, which, sanctified by the Holy Spirit, as the tabernacle did, form a residence for the blessed God, as Christ hath said, if a man love me he will keep my words, and my Father will love him, and we will come unto him and make our abode with him. However we decide upon this, the scrip- tures plainly direct us to consider the tabernacle, or its substitute, the temple, as a type. 1. Of the human body of Christ. Christ said to the Jews, Destroy this temple, and in three days I will raise it up. He spake of the temple of his body. In the cunning workmanship of the tab- ernacle and temple we have an impressive representa- tion of the wonderful machinery and curious texture of Christ's humanity, the receptacle of that divinity which dwelt in him bodily. The tabernacle and tem^- pie, the residence of the Shekinah, of the glory of the Lord, stand forth impressive emblems of the humanity and divinity of Christ, of the Word made Jiesh and dwelling among us, full of grace and truth. As in the tabernacle and temple, the Israelites saw the glory of the Lord; so in the human body of Christ, the abode of divine fulness, Christians see the light of the knowl- edge of the glory of God. The tabernacle, or temple, what an instructive representation of our glorious Im- MANUEL, God dwelling in the flesh! — And as the tab- ernacle, or ttmple, was the seat of all intercourse be- tween God and Israel, so is the humanity of Christ the 72 The Tabernacle Typical. medium of all communication between God and hi& people. We have the tabernacle a type, 2. Of the Christian church. Of this the apostle hath assured us in his address to the Corinthians. Ye are the temple of God, as God hath said, I will dwell in them and walk in them. The tabernacle was constructed of the choicest wood, the temple of costly stones, and the - church of the richest materials, of saints, enriched and adorned with the grace of God. The boards of the tabernacle, and the stones of the temple, were prepared for their place, be- fore they were applied to their use; and the materials of the church are sanctified by the Spirit, and furnished with shifts and grace before they are visibly added to the spiritual temple. The junction of the boards of the tabernacle, by their loops and taches, or rings and hooks, aptly represents the union of the various mem- bers of the church, by mutual and kind affection, their hearts being knit together in love. The tabernacle and temple were erected for a visible, temporary residence of the great Jehovah; and the church is formed for an eternal habitation of God through the Spirit. Ulti- mately, 3. The tabernacle and temple were types of heaven. This the apostle hath intimated in observing, that Christ hath not entered into the holy places made with hands, the figures of the true, but into heaven itself; and another apostle, in an elegant description of the- heavenly state, by observing, that the tabernacle of God was with men, and he would dwell with them and be their God. In the tabernacle and temple, and God dwelling in them, we have, consequently, an august and glowing representation of heaven, and God residing in it, as his eternal habitation. To the tabernacle and temple appertained a variety of utensils, constituting an apparatus, or furniture ne- cessary for performing the service, and adapted to aid religiou'S devotion in them. These had their particular significancy, and merit an individual explanation. The Tabernacle TypkciL 7S Types Appendages to the Temple. These Xvill most nitiirally be considered in the orcjer in which they stood, or the places they occupied in the sacred echficc. 1. The Bnizen Altar, This was i«i important article in the tabernacle and temple. It was made of Shittim, or the finest cedar- wood, and overlaid with brass. It had four horns at the four corners of it, and stood before the door of the talK-rnacle. This was called of God himself, an altar most holy. U. sanctified every thing which touched it, the sacrifices xvhich were burnt, and the gif's which were laid upon it, and was the refuge and protection of nialefiictors who fled to it. That this had an evangel- ical significanc}, the apostle intimated in observing, that Christians hiid an altar of which they had no right to eat who served the tabernacle; evidently referring to Christ as the great antitype of the Jewish altar. This primarily represented Christ, the personage who ap- peared to tlie prophet as a man of brass, and to the apostle with feet of fine bfass, as though they burned in a furnace. May we not consider this altar, which supported the offerings laid upon it, composed of brass, a metal firm and durable, and of all metals the most ca- pable of enduring the fire, a representarion of that di- vinity which only was capable of sustaining the hu- manity of Christ, under those agonizing sufferings by which he made his soul an offering fcr bir, — as that al- tar on which his humanity was sacrificed as the victim, when he was made sin for us that we might be the righteousness of God in him? As the altar sanc«ificd the gifts which were laid upon it, so the divinity of Christ gave virtue and merit to his humanity, body and soul. Did the shape of the altar, four square, the em- blem of sti\l)ility, denote the immutability of his per- son, and the four horns, the emblem of power, the per- petually and universally availing efficacy of his atone- ment? The brazen, was the only national altar, and Christ is the only sacrifice for sin. The sacred fire was perpetually preserved on the brazen altar, and the merit of Christ is ever vigorous and efficacious to pro- 10 74 The Tabernacle Typical. cure tlie pardon of sin. The altar protected those who fled to it, and Christ protects ail those who flee to him for refuge — from avenging justice. Turn, iherefore, to your stron«^ hold, ye prisoners of hope. 2. 7^he Brazen Laver. Next to the brazen altar, we may consider the bra- zen laver, or vessel in which the priests washed, when they served at the altar, or went into the temple. It stood between the altar and the tabernacle. The laver of the tabernacle was probably a small vessel, but the laver of the temple was so capacious, that it was term- ed, a molten sea. This was filled with water, and the priests were required to wash in it when they served at the altar, or went into the tabernacle, on the penalty of death. This vessel, in the Hebrew riti/al, was very significant. It evidently represented that fountain which is opened for the house of David, and the in- habitants of Jerusalem to wash in from sin and un- cleanness, the blood of Christ which cleanseth from all sin. The laver was consecrated to its appointed use, and Christ was consecrated to the priesthood for ever more. The laver was a pure vessel, and so represent- ed him who was holy, harmless and undefiled, and his ability to present all who are in him, spotless and un- reprovable before the throne of God's glory. The lav- er of the temple, from its great capacity, may repre- sent the infinite fulness and sufliciency of Christ, as a propitiation for the sins of the whole world. The bra- zen laver, and the washing of the priests in it, was pe- culiarly significant with respect to the evangelical ministry. It denoted, that they should be clean who bear the vessels of the Lord. That the evangelical ministry, as the Jewish priesthood, should be purified by the washing of regeneration, and the renewing of the Holy Ghost. That all who present spiritual sacri- fices to God should be sanctified by the washing of wa- ter with the word. The multiplied washings of the priests, implied renewed imperfections, and suggest the necessity of renewed application for pardon and cleansing, to the blood of sprinkling which speaketh better things than the blood iof Abel. The Tabernacle Typical. 75 3. T/ie Golden Tabic. Passing through the door of the tabernacle from east to west, we have on the right hand, the golden table, or the table of shew- bread, composed of cedar- wood and gold, with a border of an hand breadth, and a gold- en crown on the edge cf it round about. On this were placed twelve cakes, or loaves of bread, in two rows, six in a row, and on these was laid frankincense, inti- mating, that they were as a sweet smelling savor to God. These were renewed every sabbath morning, and the bread removed was eaten by the priests in the holy place.* Did not this golden table, with its royal crown and nutritious food, designedly represent the royal dignity of Jesus Christ, and the royal bounty with which he satiates the weary souls of his fainting people? On this table were placed loaves of bread, the great support of human life, and Christ is the true bread which cometli down from heaven, of which if a man eat he shall never die. This bread was made of fine flour, and Christ is the richest, the purest food of the soul. The loaves were continually before the Lord, and Christ, for his people, is continually in the presence of God. They were twelve; answering to all the tribes of Israel, and in Christ is bread enough and to spare. They were renewed every sabbath morning, and Christ, the bread of life, is to be exhibited by his word and institution, for the entertainment of his people, from sabbath to sabbath. They were eaten only by the priests, and Christ is received as the bread of life, only by believ- ers, the royal priesthood, the holy nation. The loaves may also represent the church of Christ, which is one bread. They were twelve, according to the twelve trilDes of Israel, the representation of the whole Israel of God, the church. They were placed in two rows, and the church, consisting of many members, possessed of diversified gifts and graces, exists in the most exact order and comely proportion. The loaves were not always continued, but some were superseded by others, and the church exists in succession; one generation pass- eth away, and another cometh after it. The leaves which 76 The Tabernacle Typical were removed, became the property of the priests it? the holy place, and ministers and saints who are not suffered to continue by reason of death, become the inheritance of Christ, in lioly places not made with haiids, eternal in the heavens, 4. The Golden Candlestick. As on entering the tabernacle, we have the golden labile of shew bread on the right hand, so we have the golden candlestick on the left. This was made of beat- en gold. It consisted of a main stock, or shaft in the middle, with three branches on each side, and each branch had three bowls decorated with a knop and a flower. It had also tongs and snuff dishes, the neces- sary utensils, for removing the snuff and preserving the light pure and clear. This was supplied with pure oil of olive, and lighted every evening and morning,, when incense was burnt on the golden altar. If we consider the golden candlestick as a represen- tation of the superior excellence of Christ Jesus, who is as the most fine gold, and his seven lamps, of the in- tegrity and perfection of the true light which lighteth every man which cometh into the world — and the pure oil, an emblem of that spirit of grace and holiness which was given him without measure-— and the taber- nacle in which it stood, an emblem of the church, and consequently the whole as a glowing representation of Christ, the true light shining in the church, and illum- inating it with the knowledge of the glor}' of God, which is eternal life, and the church acknowledging him as the lamp which lightens her darkness — Yet the vision of the apostle directs us more especially to con- sider this golden candlesti-^k as representing the Chris- tian church. The candlestick was made of pure, beat- en gold, and the church is constituted of the richest materials, formed by the heavenly architect, by the pur- ity of her doctrines and the sanctity of her life, to give light to all the world. As the candlestick receives the light and diffuses it around, so the church receives light from Christ and communicates it to others. The various branches, united to one common stock, or shaft, and forming one entire instrument, denote the The rabcrnacle Typical. 77 various brandies olilie cliiirch, united to one common head, and formini^ one holy society, a glorious cluirch. The knops and flowers, repress nt fliir and beauteous professions and excellent fruits — a.i the tongs and snuft' dishes, the holy discipline, which removes errors in doctrine, and vices in life, those obstacles and blemish- es which deform the church, and prevent the salutary influence of its light and fruit, and prepare it to give light, like a candle in a candlestick, to all in the world, — and the pure oil, those influences of the Holy Spirit, or that grace of God which vivifies and invigorates the Christian profession, and makes it fruitful in those works of righteousness which are to the glory of God. If we refer trimming the lamps to Christ, it signifies his constant care by instruction, discipline and reproof, to remove imperfections and blemishes from the church, that she may look forth as the morning, having neither spot nor wrinkle, and mature her gifts and graces. If we refer the trimming of the lamps, and supplying them with oil by the priests, to Christian ministers, it denotes, by them, the exercise and application of that discipline which Christ hath instituted to remove scandals from the church, preserve its purity and regulate its holy conversation, that in all respects, it may correspond with the typical pattern which was given in the mount, 5. The Golden Altar of Incense. Entering tht tabernacle, or sanctuary, as we have the golden table of shew-brcad on the right hand, and the golden candlestick on the left, so we have the golden -alter of incense in the front. This was four square, with four horns, constructed of cedar boards, overlaid with pure gold, and decorated with a golden crown. While the brazen altar, at the door of the tabernacle, was appropriated to burnt offerings and sacrifices, this was restrved solely for incense, (a composition of sweet spices and frankincense) which was to be offer- ed upon it every morning and evening. This altar with its incense, represented the efficacious merit and acceptable intercession of our glorious high priest Christ Jesus. Its golden crown with four horns, the jf03-al dignity of his person, and his power with God, or 78' The Tabernacle Typical. the prevalence of his intercession. Its shape four square, and Iiaving four corners, might respect the four quar- ters of the world, and signify, that access might be had to him from all the ends of the earth — The horns of this akar were to be sprinkled with the blood of the offerings with which atonement was made for sin, intimating that the efficacy of Christ's merits, and the prevalence of his intercession, are derived from his atoning blood. The incense which was burned upon it, and diffused a fragrant perfume, represented the merits of Christ, as a sacrifice, of a sweet smelling savor to God, accepta- ble and pleasing in his sight, — and as there was no ac- cess to this altar, but by the altar of burnt offering, there is no interest in his intercession, but by faith in his atonement — While the priests burnt incense, the people stood praying without, and the merits and inter- cession of Christ must ever attend, and give efficacy and success to the prayers of the saints. This incense might not be imitated, nor applied to any other use; and God will not admit any substitute, nor tolerate a misapplication, or perversion of the merits of his Son — Incense was to be burned upon this altar, morning and evening, intimating, that, morning and evening, the prayers of God's people should come before him as in- cense, and the lifting up of their hands as the evening sacrifice, which, presented in the name, and through the merits of Christ, will be acceptable and find audi- ence with him. Lastly. The Ark and the Mercy-seat. Passing by the golden altar, and through the curtain, or door of the veil, which separated the holy from the most holy place, we enter the holy of holies, and we have before us, the ark of the covenant overlaid with gold, with its golden crown, in which were the tables of the covenant, the golden pot that had the manna, and Aaron's rod which budded. On this was the mercy- seat, and upon this the cherubims of glory, shadowing it with their wings, and between these, the Shekinah, or visible symbol of the divine presence. And aie not these highly significant and instructive? Are m;i the tables of the covenant highly expressive of that pci% The Tabernacle Ti/picaL 79 iectly rii^lUeous and eterniU law, accordinc^ lo whicli God exercises an invariable government through his extensive, his universal dominions? Is not the mercy, seat a desit^ned representation of that throne of j^race, from which he dispenses mercy? or the glorious i^os- pel? Are not the chcrubims upon it, the visible em- blems of the lioly angels, the ministers of his holy king- dom, sent forth to minister to the heirs of salvation? Does not their situation, thcii' faces towards the mercy- seat, and towards one another, denote the intensity and adm.iration v.ith which they investigate the method of God's government and grace, and their wings stretch- ed out, the promptitude and activity with which they execute the mandates of their glorious sovereign? Is not Aaron's rod that budded, the visible symbol of Christ's efficacious and perpetual priesthood? And the golden pot which had the manna, an impressive em- blem of the nutritious and delicious food which will for ever invigorate and refresh the citizens of the new Jerusalem, God's holy hill, Zion? The holy of holies, the ark of the covenant, the mercy seat, the cherubims stretching out their wings, the golden pot, Aaron's rod, and the pillar of cloud and fire, what a glowing and im- pressive representation of heaven itself, and God on the throne? Shall we then admire, that God's tabernacles were so amiable to the pious heart of the devout Psalmist? that he loved the habitation of his house, the place where his honor dwelt? and that he desired one thing of the Lord, which he would seek after, that he might dwell in his house all the days of his life, to behold the beauty of the Lord, and inquire in his temple? The type is now explained, the veil of the temple removed, the new and living way to the holiest opened, the mysteries of it disclosed, and how august and im- pressive the scene! What sublime and interesting ob- jects address our astonished and admiring eyes! In the temple and its apparatus, have we not God, and his whole administration, the law and gospel in miniature, and heaven, as it were, sprinkled with the blood, and perfumed with the merit of Jesus! And being thus 80 The Ordinances of Divine Service. come, not to the mount which might be touched, and that burned with fire, nor to blackness and darkness and tempest; but to mount Zion, and the city of the living God, the heavenly Jerusalem, and to an innumer- able company of angels, to God the Judge of all, and to Jesus the mediator of the new covenant— let us draw near with true hearts, having grace to strve God ac- ceptably, with reverence and godly fear — For our God is a consuming fire. Having considered the citi/ which God chose to put his name there — md the ptace^ the temple, peculiarly appropriated to the insliiuiions of his worship — we are next to explain, The Ordinances of Divine Service. The holy rites now lo !.>c expluined, shall be confined to the daily sacrifices offered lo God, as acts of religious devotion. It may reasonably be admitted, not only that burnt offerings were of great antiquity, but of di- vine authority: yet we are not informed of any partic- ular manner in which they were presented, until they were incorporated as an important part of the Hebrew ritual. Explicit regulations were then prescribed, res- pecting the victims, and the manner in which they should be offered on God's altar. The victims should be the firstlings, males of the herd and flock — with- out blemish — of the most innocent and amiable kind, the calf and the lamb, the pigeon and the dove — the victim should be placed before the Lord — the offerer should lay his hands upon its head, kill it, and cut it in pieces — the priest should receive the blood, sprinkle it round about on the altar — lay the pieces upon the wood, and consumed, it became an offering made by fire, of a sweet savor to God. In the sacrifices ])rescribed for the Israelites by Moses^ have we not an instructive symbol of the great Chris- tian sacrifice? In the firstling, or first born, the lamb of the first year, have we not, typically, presented, God's Lamb, his first born, his only begotten, his beloved Son. In the innocence, patience and perfection of the lamb, the simplicity and purity of the dove, we see, figura- The Ordinances of Divine Service. 81 lively, the innocence, patience, purity and perfection of Christ, who did no sin, and was led as a lamb to the slaui^htcr. In the laying; of the liands upon the lamb, and transferring, ceremonially, the guilt of the offerer to the victim, we see, imputatively, God laying the in- iquities of his people, upon his Son. In the slaying of the lamb, cutting it in pieces, laying it on the wood, and sprinklinL^ the blooJ on the altar, we see God wound- ing his Son for our transgressions, and bruising him for oilr iniquities, his Lamb slain, and blood sprinkled to make atonement for sin, and purge the conscience from dead works. In the burning of the sacrifice, what a glowing representation have we of Christ, as the victim of vindictive justice, of the Lamb which takes away the sins of the world, smoking on God's altar? In the perfume, the svveet savor of this sacrifice, we see the acceptableness of Christ's offering, a sacrifice, O how much more acceptable to God, than the blood of bulls and goats, or the fat of caives and lambs! When the sacrifice was finished, atonement was made, guilt was purged, and the offender restored to favor; and when Christ off.'red himself to God, a lamb with- out spot, he made reconciliation for iniquity, and through faith in his blood, pardon of sin is obtained, transgressors restored to divine favor, and to them that look for him shall he appear the second time v.ithout sin unto salvation. We read only of burnt offerings before the dispen. sation of Moses. These, therefore, under the preced- ing dispensations, comprised tlie various typical obla- tions instituted by the Hebrew lawgiver. They are ac- cordingly explained generally, and comprehensively — but if we affix a distinct ar.d separate signification to each, burnt offerings represented Christ as wholly re^ signing himself to God, a complete sacrifice, to make atonement for sin. Sin and tresi:)ass offerings peculi- arly respected Christ as made sin for us, that we migh.t be the righteousness of God in him. Peace offerings typified Christ as our peace, as reconciling us to God. and giving peace to his people, not as the world giveth. Meat and drink offerings, typified Ciirist pourii>g ou^ 82 Persons Appoinied to perform Sacred Rites. spiritual refreshments for his people, giving them his bread and the wine he hath mingled. The apostle has also taught us, that the sacrifices of the Hebrew ritual, typified the pious exercises of saints. In the Israelites, oft'triiig whole burnt offerings, we see saints acknowledging God as their supreme Lord and benefactor, expressing their homage and. obedience, and presenting themselves living sacrifices, holy and acceptable through Jesus Christ. In the sin and tres- pass offerings, we see christians offering to God the sacrifice of a broken and contrite heart, and looking by faith to Christ, the great projitiation, for pardon and acceptance. In the peace, meat and drink offerings, we see them acknowledging God as the giver of every good gift, thanking him. for his mercies, and supplicating the continned bestowmcnc of his fivors, through Christ Je- sus. In the sacrifices of ihc morning and evening, we see thtir prayers commg btfore him as incense, and the lifting; up of their hands as the evening sacrifice. Every sacrifice should be salttd with sislt, and all chris- tian duties shoidd be seasoned by grace in the heart. We may next consider, The Persons appointed to perform the Sacred Rites* In the preceding ages, individuals performed sacrificial rites as occasion presented; but this service, b)' the He- brew lawgiver, was appropriately restricted to a par- ticular order — the priesthood; and the regulations re- lating to it were explicit and extensive. They defined the j^crsons who only might sustain the sacred ofiice — the qualifications they should possess — the vestments they should wear — and the manner of their induction into the holy employment.. These being highly typi- cal, require particular exjilanation. 1» The qualifications they should possess. It Avas essentiiilly necessary, that the person who served in the tabernacle should be of the house of Aaron and the tribe of Lein — perfect in person — temperate in hfcy and marry a virgin. It required, that the chief of the order, the high priest, should be the first bom, pr eldest son; and as the most eminent, he is peculiarly Persons yippoinied to perform Sacred Rites. 83 respected in this analoi^y. True, imlecd, Christ was not of the house of Aaron, nor of the tribe of Levi; but of the house of David, and the tribe of Judah; for he did not officiate after the law of a carnal command- ment, but the power of an endless life, yet the right of succession to the office, of no son of Aaron, was better authenticated, than the qualification of Christ attested, by that voice which came from heaven, saying, This is my beloved Son, hear him. In the perfection of their bodii^s, without blemish, we see the moral perfection of Christ, who was without sin. In their abstinence from wine, or temperate lives, we see the self-govern- ment of Christ, which prevented him from every ex- cess, and promptly prepared him for his Father's busi- ness. In marrying virgins, how plainly is Christ pre- figured, uniting to himself, the church, as a virgin pure and chaste, having escaped the pollution of the world through lust. 2. Their vestments. While the common dress of the priests exhibits them, as modtstly prepared for the commo > duties of their holy office, and naturally s\3gges:s, the holy modesty with which Christ performed the important duties of his holy ministry, and by which he appeared so truly dig- nified and amiable. What an august and impressive type of Christ, was the high priest in his pontifical robes, of gold, and blue, and purple, and scarlet, and fine twined linen, for glory and for beauty! The mitre on his head, with its golden plate in the front, with its rich engraving, HOLINESS TO THE LORD. The ephod, with its shoulder pieces, in which were inserted the two onyx, and the breast-plate with its twelve precious stones, in which were inscribed the names of the twelve tribes of Israel. The curious golden girdle — and the blue robe of the ephod, with its golden bells and pomegranates. Were not these highly typical and significant? Did not the fair mitre with its golden plate and noble engraving, typify Jesus Christ as the royal high priest, and eminently devoted to God. Did not the high priest bearing the names of the twelve tribes, the representatives of the universiil church, on the a4 Persons Appointed to perform Sacred Rites, shoulder pieces and breast-plate of the ephod, typify Christ sustaining the church by his almighty arrri, and bearing it, in the most ardent affection, on his heirt? Did not the rows in which the stones were placed, rep- resent the symmetry and beautiful order of the church? Did not the rich and beautiful vestments of the high priest, typify the perfect and glorious righteousness which adorns our great high priest, Christ Jtsus? Did not the curious golden girdle denote the holy prompti- tude and zeal with which he performs the sacred duties of the priestly office? And the golden bells and pome- granates on the robe of the ephod, represent the joyful' sound of the gospel, or perhaps rather, the holy pro- fessions of saints, and the excellent fruits of righteous- ness they bear? Next to the habiliments of the high priest we may consider, 3. Their consecration to the sacred office. As the holy anointing oil was an essential article in the consecration of the priests to their office, and emi- nently typical, it may be proper to explain its typical signification. The holy anointing oil, was a compo- sition of principal spices, pure myrrh, sweet cinnamon and calamus, and cassia. These ingredients compound- ed and mixed with olive oil, became a precious un- guent, which consecrated the subject to which it was applied to an holy use, and was denomiuaied, The ho- ly anointing oiL This precious oiiitnient in the He- brew ritual, was t!)e great type of the Holy Spirit, The various ingredients, the principal spices, repre- sented his various gifts and graces. Oil is ujollifying, and what so softening, what prcduees such an holy sensibility in the souj as the Spijit of GtKl? Oil is sanative, and what so salubrious to the soul, as the in- fluences of the Holy Spirit? Oil is irivigurating and re- ft eshing, and how exhilaiating are the consolations of the Holy Ghost. Oil is beautifynig, and how orua- riiental to the immortal mind are the sanctifying opera- tions of God's Spirit? Oil perfumes, and hnw odoiiier- ous are the holy influences of the Sp'u it of Ciod? Tliis holy ointment prepared, the ptiesis were to be washed with water, dressed with the sacerdotal robes. Persoiis Appointed to perform Sacred Rites. 85 the holy oil poured on them, and sprinkled with the blood of the sacrifices, and on the tip of the right ear, the thumb of the right hand, and the great toe of the right foot, consecrating tlieir senses and members to hol\' service, to hear, walk and act for God were hal- lowed and consecrated to the holy office, and perform- ed the solemn duties of it. In this solemn rite, what an impressive representation of the consecration of Jesus Christ to his priestly office and work? In the unction of the high priest with the holy oil, we see, typically, God anointing and giving the Spirit, with its holy gifts and graces, not by measure, to his Son Jesus Christ, anointing him with the oil of gladness above his fellows. From the oil poured on the head of the high priest, issued a grateful odor, 'The oil through all the room, Diffus'd a choice perfume, Ran through his robes and blest his feet.* And a divine perfume succeeded the anointing of Je- sus Christ with the Holy Ghost — Because of the savor of his good ointment, his name is as ointment poured forth, therefore do the virgins love him — and all his garments smell of myrrh and cassia with which he was made glad. In the high priest, dressed in the pontifi- cal robes, anointed with the holy oil, and sprinkled with the blood of rams, entering into the holy place and performing the sacred rites, we sec, typically, Christ anointed with the Holy Spirit, adorned with his own perfect righteousness, and by his most preciotis blood appearing in the presence of God, as the great high priest of his peculiar people. And eard and went to the hem of his garment, and the spirit of Christ descends from him to all be- lievers, who have an unction from the holy one, being sanctified in the name of the Lord Jesns, and by the Spirit of our God — and, having their fruit unto holi- ness, and the end everlasting life, *Not Lebanon with all its trees, Yields such a comely sight as these.' Aaron and his sons were anointed and consecrated to officiate in a worldl}'^ sanctuary — but Christ is an high priest of good things to come, and ministers in the true tabernacle, which the Lord pitched and not man, not after the Levitical rites, but according to a better covenant, which was established by better prom- ises, — and God hath constituted saints a holy priest- hood to oflfer spiritual sacrifices acceptable to himself through Jesus Christ. Aaron offered in the worldly sanctuary, the blood of bulls and goats, and the fat of rams and lambs — Christ offered himself as the Lamb of God, and entered in the holy place by his own blood — And the Christian priesthood offer to God, through their great high priest, the sacrifice of righteousness, of reverence and adoration, of love and obedience, the sacrifice of a broken and contrite heart, and the sacri- fices of praise and good works — and with such sac- rifices God is well pleased. In these spiritual sacri- fices may we ever abound, and shew forth the praises of Him who hath called us out of darkness into his marvellous light. Amen. Impurities and Purifications Typical. To the continual burnt offerings in the Hebrew ser- vice, were added many rites which are next to be ex- plained. Of these, impurities and purifications were an important part. Many were the ceremonial impur- ities to which the Israelites were exposed, and many the rites of purification; but as they all had the same general nature, without considering them minutely, it The Undeanness and Purification of the Leper. 87 mil}' suffice to suggest, that all the impurities in the M(>ai»ic code, typilic«l moral pollution by ^uilt, and all the purifications represeiUed spiritual purification by the blood of Christ which cleanseth from all sin — and as the unclean were purified by conforming to the rites prescribed for ceremoniiil cleansing; so spiritual guilt is removed by applyii'g to the blood of Christ by fiiith: — yet some instances are so emphatical, that a particular explanation muy be useful. 1. The Undeanness and Purification of the Leper, When a person was suspected of the leprosy, he was brought to the pticsr, or perhaps more correctly, the priest was brought to the leper, and was to pro- ceed in examiniiig the symptoms with great cau- tion, as no person might precij.itately be pronounced unclean. A person might not be pronounced unclean, who had in his skin, a blister, a spot, or a freckle, nor he whose hair only had fallen from his head, nor even an Israelite who was afflicted with the leprosy, if there were symptoms, that nature was expelling the malady — as, if the plague were not deeper than the skin — if there were black hairs in it — if it covered all the skin — or if it spread not in it — for these were indi- cations that the distemper affifcted only the extreme parts, and not the vitals — that nature was vigorous arid expelling the infection — but if the hair were turned white — if the plague were deeper than the t.kin — if it spread more and more — or if there were c^uick raw flesh in it — these were terrifying symptoms — but the most fatal of all, was the leprosy in the head. If such were the symptoms, the priest should pronounce him utterly unclean. Sin, no doubt, is the impure and baneful conta- gion represented by the leprosy of the body. It is this which pollutes all the faculties of the soul, and all the actions of the man; which disqualifies him for holy society and the privileges of the godly. The scrutiny of the priest has much the *apj)earance of an ecclesiastical process, and intimates the great caution with which all should proceed in trying the spirits, separating the chaff from the wheat, and the 88 The Uncleanness and Purification of the Lepei\ precious from the vik- — suggesting, that none should be rejected until there are evident and decisive symp- toms that their suite is reprobate and incurable. There may be the fallini?: of the h lir, they may have spots and freckles; many blemish-^s and infirmities, and yet not be rejected. Nay, if they are infected with the lepro- sy itself, there may yet be favorable symptoms. As, if the plague were not deeper than the skin — if it spread not — if it covered all the skin — was somewhat dark with black in hairs it, the leper might not be pronounc- ed unclean, as these symptoms indicated, that the in- fection had not taken deep root, and nature was expel- ling it. Nor may we decide, that all are destitute of grace, who have loit their first love, who are filled with a loathsome disease, whose woimds, like David's, stink and are corrupt, because of then* foolishness. The leper whose plague, in siglit, was not deeper than the skin, represents those who have external defects, doing, like the apostle, the things they would not, and }»et delighting in tl»e law of the Lord after the inward man — as he whose plagues spread not, represents those who, like the prodigal, are come to themselves, and are reccverivig from their declensions — as the leper who was turned all white, the leprosy being expelled from the blood and vitals, and existing only in the ex- ternal parts, represents those the fountain of whose ini- quity is broken up, who are purging out the old leaven that they may become a new lam, — as he whose lepro- sy was somewhat dark, and the hair not turned white, represfttiTs those in whom the principle of grace is strong and vigorous, and will not be overcome by the lusts of the flesh. But while these symptoms were fa- vorable, others were discouraging and fatal — as, if the hair were turned white, the symptom of debility and decay, typifying those who have no power to resist temptation, of whom it may be said, in the words of the prophet, /i?b7x> zveak is thine hearty seeing thou do- tst these fhings? He in whom the plague was deeper than the skin, and spre id more and more, may re{.ne- sent those who sin with full consent, adcUng drunken- ness to thirst. lie who had quick raw flesh in the The Undeanness and Purification of the Leper, 89 rising, may represent those in whom corruption is so predoniiniuu and iiritable, that they cannot endure re- proof. But of all symptoms the most mahgnant and fa- tal was, that the leprosy was in the head — typifying those, the corruption of whose hearts has perverted their reason^ whose understandings are darkened by the blindness of their hearts. When these symptoms appeared the leper was pronounced unclean and put out of the camp; and when there are decided symptoms, that sin has dominion over a professor, he shall be pronounced unfit for holy communion, and be excommunicated from the congregation of the saints. Let us now consider the rites of purification. When there were symptoms that the malady had sub- sided, the leper should be brought unto the priest, who ehould take for him two birds, alive and clean, scarlet and hyssop, and make of them an instrument for sprinkling — he should take an earthern vessel filled with running water, over which he should kill one of the birds, in the bloody water he should dip the living bird and the sprinkling instrument — and having sprink- led the leper seven times, he was then pronounced clean; and the priest should let go the living bird in the open air; but he must wash his clothes, bathe him- self in water and shave his hair, and come into the camp; but yet tarry abroad from his tent seven days. On the seventh day, he should be sprinkled seven times, again shave all his hair off his head, his beard and his eyebrows, wash his clothes and flesh in water, and be clean. On the eighth day he should take two he-lambs without blemish, and one ewe-lamb, with three tenth deals of fine flour mingled with oil for a meat offering, and a log of oil — The priest should present the leper before the Lord, at the door of the tabernacle of the congregation. He should then take one he-lamb and ofter him for a trespass offering, and the log of oil, and wave them before the Lord. He should slay the lamb for a trespass oftcring. He should take some of his blood and j)ut it on the tip of his right ear, the thumb of his right hand, and the great toe of his right foot — he should then take some of the oil in his 12 90 The Uncleanness and Purificatimi of the Leper. left hand, and with his right finger take of the oil and sprinkle it seven times before the Lord. After this he should take some of the oil and put it on the tip of his right ear, the thumb of his right hand and the great toe of his right foot upon the blood of the trespass offer- ing. The rest of the oil should be poured upon his head. After this the priest should offer the sin offer- ing, with the meat offering, after these the burnt offer- ing, and then he should be clean. Without attempt- ing a minute explanation of ihese mystic rites, we may consider the offerings upon this occasion, like all the sacrifices of the ritual, as typifying atonement, pardon and purification from sin, by the blood of Christ. Some apply the birds to the two natures of Christ, but from the great analogy between the process with them and the two goats, on the great day of expiation, we rather consider the slain bird a type of Christ making atonement for sin by his death, and the living bird let loose in the air, typifying the removal of pollution far away. The living water may denote, either the purifying virtue of the blood of Christ, or the purifying and sanctifying operations of the Holy Spirit, which ever attend the application of it to the conscience. The blood of the slain bird in the running water, may remind us of that sovereign remedy for spiritual maladies which came by water and blood. The eardien vessel which Contained the bloody water, may represent those earthen vessels in which the treasure of the gospel is deposited — and the sprinkling instrument, those evangelical institu- tions by which the efficacy of the atoning blood is sac- ramentally conveyed. Sprinkling the lejni seven times denotes his perfect purification — as dipping the finger in the blood of the sacrifice, and the oil of the offering, i\ud applying them to the tip of the right ear, the thumb of the right hand, and the great toe of the right foot, and pouring the remainder on his head, denotes ])uri~ ijing the senses and members of the body and conse- crating ihe whole man to a sacred nse. In the p-riest coming to the leper, performing tlie purifying rites, cleansing him from his pollution, and restoring him to The Uiicleanness from a Dead Body, ^c. 91 the congregation of the Lord, we see typicolly, Christ, by his ministers and institutions, applying the purifying virtue of his blood, cleansing the conscience frona pollu- tion and guilt, sanctifying the whole man to himself, and making him a fellow citizen with the saints. The leper should wash his clothes, bathe himself in water and shave his hair, for his perfect purification, and the pecu- liar people which Christ hath purified to himself, must cleanse themselves from all filthiness of flesh and spirit, and be perfecting holiness in the fear of God. 2. Very similar in many res])ects, to the purification of the leprosy, wastlie purification from the impurity con- tractedby touching a dead body, a bone, or a grave. It was particularly .iffiimed to Moses, that if a person touched a dead body, a bone, or a grave, he should be unclean seven days. And are we not to consider the dead body, the bone, and the grave, symbols of natural depravity, that body of death of which the apostle so grievously complains. This is the great source of moral pollution, so impure and offensive to the holy God. For the purification of this unclean person, a particular preparation was prescribed. A red heifer, without blemish, and upon which never came yoke, was to be brought withoui the camp, and killed before the high priest, who should take of her blood with his finger, and sprinkle it seven times directly before the tabernacle of congregation. Her flesh, skin, blood and dung, should be burnt. Into the fire consuming the heifer, should be cast cedar wood, a scarlet cloth and hyssop. The ashes should be collected and deposited jn a clean place without the camp. When a person became unclean by touching a dead body, a bone, or a grave, a clean person should take some of the ashes, in a vessel, add to them running water, and it became a water ol" separation. He should take hyssop and dip it in the water of purification and sprinkle the unclean person on the third and seventli day, who should then M ash his clothes and bathe his flesh in water and be clean at even. But if any unclean person neglected these purifying rites, he should be cut off from the con- gre,^ation of the Lord. IMius we have the type^ let u^ p2 The Uncleanness from a Dead Body, ^c. ^ now consider the substance. Did not this victim, the heifer, not the robust and vigorous, the male, but the female, the weak and feeble kind, represent Christ as- suming human nature, not in a robust and potent, but in an infirm and feeble state — and the red, did it* net represent a bleeding Savior, red in his apparel! It was a heifer without blemish, and though Christ was made like unto his brethren, yet was he without sin. It was an heifer upon which never came yoke, and Christ was not only free from the bondage of sin, but from all con- straint — neither was his obedience, nor were his suffer- ings coerced. He obeyed the commandment of his fath- er, and voluntarily laid down his life from his delight to do the will of his God. The heifer was killed before the priest, v/ithout the camp, and Christ suffered pub- licly without the gate. The various parts of the heifer were burnt, and Christ made his soul and body an of- fering for sin. Might the cedar, that ever green, the emblem of vigor, the beauteous scarlet, and the hyssop, that salutary herb, represent the various salutary vir- tues and the permanent effects of Christ's atonement? The ashes of the heifer preserved in a clean place and prepared 'for use, might they represent the merits of Christ, prepared and ever ready for the application of polluted sinners? The ashes in the running water, the symbol of the Holy Spiiit, may they typify Christ, who through the Eternal Spirit offered himself to God, and his merits applied by the Spirit of God — the clean person, those who bear the vessels of the Lord — and the bunch of hyssop, those evangelical institutions by which the application is made, and pollution visibly washed awn)/. The unclean should be sprinkled the third and seventli day, purify himself, wash his clothes, bathe Jiis flesh in water, and be clean at even — and they who are washed in the name of the Lord Jesus, must keep their garments clean, and though sanctified but in part, in the evening of life, when they enter on their eternal sabbath, shall be perfectly purified and walk in white. The reasoning of the apostle is very perti- nent and impressive. For if the blood of bulls and goats, and the ashes of an heifer, sprinkling the unclear.s Feasts of the Ritual Typical. 9S sanctifieth to the purifying of the flr'h; how much more shall the blood of Christ, who ihi<\ug!i ilii. Kttinal Spirit ofttrcd himself without sjx)! to God, purge }our conscience from dead works to serve the living God. He who neglected the purilying ri.es, should be cut off from the people; and he who washeth not his robes in the blood of the Lamb, will be rejected, and cast forth, with the filthy and unclean. Feasts of theUitual Typical. To the impurities and purifioaiions of the Hebrew ritual, were added sacred festivals which were to be re- ligiously observed. These are now to be explained. I. The Sabbath. The Sabbath was originally sanctified as a memorial of God's consummating the works of creation, and resting the seventh day. This, by a particular moral precept, was consecrated and made holy. But, intro- duced among the sacred feasts of the ritual, had a typ- ical signification. From the remarks of the apostle, Heb. iii, 4, we are induced co consider it as a tyj)e, 1. Of the settlement and rest of the Israelites in Ca- naan, the land of promise. > Long time did the patriarchs and their posterity so- journ, going from one kingdom to another people — especially, long time did the Israelites wander in a great and howling wilderness, looking for a city of habitation, until God in his own good time, brought them to the land pronusrd to their fathers. In this he gave them rest from all their sojournings, dangers, fastings, and toils, and this state of tranquillity and prosperity, to them, was as a sabbath of rest and enjoy- ment. ' 2. Of the evangelical state of the church. The apostle observes. He, Jesus, that is entered in- to his rest, hath ceased from his works as God did from his. When Christ had completed the work of redemption, he liberated his chureth from the obscurity of types, and the servile system of weak and beggarly- elements, that yoke of bondage which it was unable to bec^r, and gave it light and liberty, rest and peace. §4 Feasts of the Ritual Typical. This state of liberty and prosperity was to it as a sab- bath of rest from the dctrkness and servility of the pre- ceding dispensation — and when he gives spiritual relief and comfort to those who labor aiid are heavy laden, they enter upon a sabbatical state, and enjoy spiritual rest and consolation, Especially, C Of the heavenly state. To those who live godly in Christ Jesus, who walk by faith and nor by sight, the present state is like a de- sert land, in which they are strangers and pilgrims; but when, as an hireling, they shall have accomplished their day, their spiritual sojournings, their conflicts, weariness and painful :ie:3S, will determine and cease, they will rest from their labors, and enter upon an ev- erlcisting state of perfectly holy exercise and enjoyment, their eternal sabbath in heaven. II. The Passover and Feast of Unleavened bread. The passover was the anniversary memorial of the deliverance of the Israelites from the bondage and mis- ery of Egypt, and typified the eternal deliverance of the Israel of God from the spiritual bondage of sin and misery, by Christ, the Lamb of God, and their eternal salvation in heaven. This has been explained in the preceding part. To the passover was added \\\q feast of unleavened bready the seven next days which succeeded it. Through the whole of this feast no leaven might be found in the houses of the Israelites, and they might eat unleaven- ed bread only. This humble food and abstemious manner of living, typified the humble, destitute and af- flicted state of the church in its spiritual journe}', pro- gressing towards millennial prosperity, and the he.iven- ly Canaan — and the afflicted and hud.ble condition of saints, performing their spiritual [)ilgrimage through the wilderness of this world to their eternal rest — this world being to the godly, to adopt the expressive sim- ilitude of an eminent saint, but as a '■'■smoky inn^ iw which the WTary traveller finds bad entertainment." III. The Feast of First Fruits and Pentecost. The next day after the feast of unleavened bread, the Israelites were to begin their harvest, and bring a Feasts of the Ritual Typical. 95 y/iefl/and wave it before the Lord, as an icknowledi^c- meiit of his faithfuhiess and bounty in givini^ them ihe goodly land. From this they were to reckon sev- en weeks, and the day following, which would be the fiftieth, on which the haivest ended, they were to offer two fine loaves of wheat flour baked with leaven, seven lambs and two rams, with their meat and drink offer- ings, an offering made by fire of a sweet savor to God. This was called The feast of first fruits^ ofxveeks^ and Pentecost. From the references to this feast by an in- spired apostle, we are taught to consider it as typical of the following evangelical subjects. 1. The resurrection of Christ. Now, saith the apostle, is Christ risen, and become the first fruits of them that sleep. As the first fruits are a sure token and pledge that the fulness will be gathered, in the appointed weeks of harvest, so the res- urrection of Christ, is an inll\Hible earnest of the resur- rection of all the saints. Christ the first fruits; alter- ward they that are Christ's at his coming. 2. The first converts to Christianity. The first converts to Christianity among the Jews and Gentiles wer6 the first fruits of the gospel dispen- sation, and the sure pledges, that the Jews should be brought in, and witht hem the fulness of the Gentile na- tions, and all Israel be saved. 3. The effusion and renewing influences of the Holy Spirit. The first fruits with the I.>>ri'elitcs were typical of those influences of the Holy Spirit, which were communicated on the day of P<. ntecost, those first fruits of that copious and blessed effusion which, according to Ezekiel, will constitute a river which no man can pass over, and by its extent and influence fill the whole earth with the knowledge of the glory of God — and of those first fruits of the Spirit which renew and sanctify the souls of men, and are the earnest of their future nnd eternal glory. '