LIBRARY OF CONGRESS. 
 
 Shelf ~3-&-- 
 
 UNITED STATES OF AMERICA. 
 
THE GOSPEL IN TYPE 
 AND ANTITYPE; 
 
 ALSO 
 
 IN PROPHECY AND FULFILLMENT. 
 
 THIRD EDITION. 
 
 
 OHN 
 
 BY >£> 
 
 (Editor " 
 
 Christian Leader.' 
 
 ') 
 
 MAY 
 
 
 
 CINCINNATI, 1892. 
 
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 COPYR.GHT, 1892, 
 
 John F. Rows. 
 
PKEFACE. 
 
 This is pre-eminently an age of investigation. 
 Especially is everything of a religious nature 
 probed to the bottom. The Christian is forced 
 to give a reason for the hope that is in him to 
 every one who challenges him. A mere pro- 
 fession goes as an idle tale. Proof and prop- 
 osition must be homogeneous. AVe must 
 meet the agnostic challenger upon his own 
 ground, and not shirk the responsibility of in- 
 vestigation. If a thing or an institution exists, 
 there is a reason for its existence. A proposi- 
 tion is proved by testimonies, and testimonies 
 are built upon facts. That which has an ex- 
 istence had a beginning. Christianity has been 
 perpetuated for over eighteen hundred years. 
 Its existence can not be denied. It is either 
 true or false. It originated either with God, 
 
 This tract formerly appeared urder the title "Analogies 
 between the Old and the New Institution." 
 
4 PREFACE. 
 
 or man, or devil. As the devil would not 
 originate a thing that would destroy his own 
 kingdom, or man create a system of morals 
 that would condemn his own practices, so we 
 must conclude that God himself is the author 
 of the Bible and of Christianity. And to prove 
 this proposition, the following pages are pre- 
 sented to the public as proof indubitable and 
 conclusive. 
 
THE GOSPEL 
 
 IN 
 
 TYPE AND ANTITYPE. 
 
 No one can understand Christianity, or 
 advance in the divine life, who does not first 
 learn the alphabet of that spiritual system. 
 If he would know something of the knowl- 
 edge of G-od, and of the plan of redemption, 
 and of the mission of the Messiah, he must 
 first learn to read the alphabet in the volume 
 of redemption. If he fails in this, his mind 
 will be filled with doubt and distress, and 
 the whole circle of his religious life will be 
 full of shoals and quicksands, and he will 
 float out upon a mystic sea of doubt, like a 
 tempest-tossed ship without pilot or rudder. 
 
 God has prepared four great volumes for 
 the improvement and delectation of man ; 
 which recount upon their respective pages 
 
THE GOSPEL IN 
 
 ' ' the depth of the riches and of the wisdom 
 and of the knowledge of God," and which 
 throw such an abundance of celestial light 
 upon the problem of this life, and upon im- 
 mortality and eternal life, that even Gabriel 
 and Michael, and Raphael and Uriel, as we 
 imagine, stand around the great white throne, 
 singing and shouting, and adoring, and glori- 
 fying the great God of the universe. So 
 limited are the years of man in this state of 
 probation, and so circumscribed in his explora- 
 tions and investigations, that he is only per- 
 mitted to read a few pages in these immense 
 folios, which we classify as follows : 
 
 The Book of Nature. 
 
 The Book of God's Providence. 
 
 The Book of God's Moral Government. 
 
 The Book of Redemption. 
 In the Book of Nature, there are heights 
 that can not be scaled ; depths that can not be 
 fathomed ; mines that never can be explored ; 
 seas whose wealth can never be disclosed ; 
 mysteries that may never respond to the touch 
 of science; latent powers that never can be 
 evolved until the final conflagration. The wise 
 men of the world have turned over a few pages 
 
TYPE AND ANTITYPE. 
 
 of this teeming volume, and, while reading, 
 they have learned many strange things, have 
 discovered great treasures of useful knowledge, 
 and have gazed upon successive phenomena 
 with wonder and delight. 
 
 The Book of Providence is the volume in 
 which we read every day of the goodness and 
 mercy of God — a providence that counts the 
 very hairs of our heads, and that permits not 
 a sparrow to fall to the ground without recog- 
 nition. God's tender mercies are over all the 
 works of his hands. He sends rain upon the 
 just and unjust, and anticipates the wants of 
 every living creature. In his special provi- 
 dence, we see that he preserved Joseph in the 
 land of Egypt, preserved Moses in the river 
 Nile, overshadowed the infant Jesus in his 
 journey to and from the land of banishment, 
 and sends ministering spirits to the temporary 
 homes of those who shall inherit everlasting 
 life. 
 
 In the moral government of God we see that 
 he rules in the armies of heaven ; that he sets 
 up kings in oue place and overthrows them in 
 another ; that he ' ' makes the wrath of man 
 to praise him, and restrains the remainder"; 
 
8 THE GOSPEL IN 
 
 that he punishes the guilty world with war, 
 pestilence and famine ; with earthquakes, 
 whirlwinds, tornadoes, monsoons and siroccos ; 
 that he hurled down the angels who kept not 
 their first estate, and that he turns into hell 
 all nations that forget his name. 
 
 To sinful men the Book of Redemption is 
 most intensely interesting, for it contains that 
 which is of superlative importance to him. In 
 this volume we read of the Seed that would 
 bruise the serpent's head ; of the Lamb of 
 God slain from the foundation of the world ; 
 of the mission of the Son of God and of his 
 supernatural powers ; of Immanuel or God 
 manifested in the flesh ; of the death, resur- 
 rection and glorification of the Lord Jesus 
 Christ ; of his coronation at the right hand of 
 God, exalted to be a Prince and a Savior, Lord 
 of lords and King of kings. We read of the 
 fall of man and of his disgrace, and of his re- 
 demption from sin and final exaltation to 
 heaven. We read of sacrifice, atonement, 
 reconciliation, pardon and justification. 
 
 The Bible is but an envelope of one super- 
 lative idea, of one transcendent proposition, of 
 one personage who is exhaustive of all truth. 
 
TYPE AND ANTITYPE. 9 
 
 Remove the idea of Jesus the Christ from the 
 Law and the Prophets, from the Psalms, and 
 from the altar of sacrifice, as erected by the 
 Patriarchs and' the Prophets, and erase this 
 name from all the types and shadows, and then 
 obliterate this great name from the testimonies 
 of the four Evangelists, and from Acts of 
 the Apostles, and from the Epistolary writings, 
 and from the Book of Revelation, and there is 
 nothing left to contemplate but dry leaves — 
 divinity is withdrawn, the essence of eternal 
 life is absorbed, and the Bible falls to the ordi- 
 nary level of any human composition. 
 
 We now propose to trace out the analogies 
 of the Old Testament, as they typify the 
 birth, the life, the character and the mission of 
 Christ, and as they illustrate his humiliation 
 and exaltation, his prophetic office, his priestly 
 office, his kingly office, his office as Intercessor, 
 his office as final Judge, the glories of his 
 coming Kingdom, and his final victory over 
 death and the grave. As coming events cast 
 their shadows before ; as the thing molded cor- . 
 responds exactly to the mold ; as the impress 
 of type answers to type, so the historical Christ, 
 in every essential feature, answers to the types 
 
10 THE GOSPEL IN 
 
 and shadows and prophecies of the Patriarchal 
 and Jewish dispensation. It all has the ap- 
 pearance of the design of an infinite mind. 
 There stands before us a spiritual perspective 
 of four thousand years. So marvelous is the 
 design, so beautiful is the arrangement, so 
 significant are the resemblances, and so brill- 
 iant are the radii poiutigg to, and centering 
 upon, one great divine Personage, that no one 
 dare say that the drama of human redemption 
 was contingent or accidental, and that the 
 parts, the scenes and the characters came to- 
 gether by a fortuitous concourse of lawless and 
 causeless atoms. We find the archetypes of 
 the Christian Dispensation all through the Old 
 Testament Dispensation — in the altar of sacri- 
 fice, in the blood of the victim, in the priestly 
 consecration, in the office of mediator, in the 
 laver, in the table of shew-bread, in the altar 
 of incense, in the golden candelabra, in the 
 mercy-seat, in the Shekinah ; also in the per- 
 sons of Abraham, Israel, Joseph, Moses and 
 David. 
 
 The case of Joseph presents a historical 
 drama, which is full of interest to the Bible 
 student, and the analogies of which, as they 
 
TYPE AND ANTITYPE, 
 
 apply to the person of Christ, constitute a 
 most beautiful study. Witness the following 
 analogies : 
 
 Jacob — afterward named Israel, because he 
 wrestled with God — loved his son Joseph 
 more than he loved all the rest of his sons, 
 because of Joseph's superior virtues. God 
 loved his ' ' only-begotted Son " above all the 
 sons of the morning. In him centered all truth 
 and all possibilities of good. 
 
 Joseph was hated by his brethren and sold 
 for twenty pieces of silver to strangers — to 
 the Midianites — who carried him a captive 
 boy into Egypt. The infant Jesus, accom- 
 panied by Joseph and Mary, his earthly 
 parents, was banished into Egypt, by the 
 infamous decree of King Herod — a decree 
 instigated through fear of the advent of a 
 rival king — then sold into the hands of his 
 enemies for thirty pieces of silver, betrayed 
 by his "own familiar friend," and delivered 
 into the hands of a cruel and relentless mob. 
 
 Joseph was thirty years old when he became 
 governor of Egypt : Jesus was thirty years 
 of age when he entered upon his public 
 ministry. 
 
12 THE GOSPEL, IN 
 
 Joseph was repeatedly tempted to do wrong, 
 and the most fascinating influences and the 
 most sensuous allurements were brought to 
 bear on him, if possible to ruin him, but 
 he effectually resisted all the base influences 
 of the Egyptian court and the blandishments 
 of Potiphar's wife. Jesus gloriously resisted 
 the successive temptations of Satan, banished 
 him from his presence, and kept himself per- 
 fectly pure and holy. 
 
 Joseph was reared in a heathen court, his 
 associates were base men and women, and yet 
 his chastity remained untouched. Jesus was 
 reared from childhood in the country of the 
 Nazarenes, whose inhabitants were so vile 
 and besotted that the fact passed into a 
 proverb, "Can any good thing come out of 
 Nazareth?" and yet Jesus grew up in their 
 midst absolutely without sin in his soul. 
 
 Joseph wore a very peculiar coat, which 
 distinguished him from all the rest of his 
 brothers : Jesus wore a seamless robe peculiar 
 to himself. 
 
 Joseph was cast into prison, innocent of 
 every crime. Jesus was basely subjected to 
 
TYPE AND ANTITYPE. 13 
 
 a mock trial, on charges of crime that were 
 entirely, absolutely baseless. 
 
 The Lord assures Joseph of the divine pres- 
 ence while in prison: an angel — the angel Ga- 
 briel we presume — assuringly stands by the 
 Savior, while praying and weeping in the gar- 
 den of Gethsemane. 
 
 Joseph proved himself innocent of every 
 charge made by the courtezans of the Egyp- 
 tian court, and was hence raised to honor and 
 great glory. Jesus was vindicated before men 
 and angels, and then exalted to the throne of 
 God, and made King over all kings. 
 
 Joseph forgives his brethren of all their mis- 
 deeds, and invites them to come and share with 
 him the honors and wealth and pleasures of 
 his adopted country. Jesus, being promoted 
 to honor and great glory, and coronated a 
 1 ' Prince and a Savior," grants repentance and 
 remission of sins to his betrayers and murder- 
 ers, and, upon obedience to the gospel, offers 
 the wealth of the heavens to all men. 
 
 Joseph never railed out against his accusers, 
 but bore every charge with meekness and godly 
 fear. Jesus, when reviled, reviled not again, 
 
II THE UOSPEL IN 
 
 but committed his cause to the Father of all 
 righteousness. 
 
 Joseph was very forgiving and compassion- 
 ate, and entertained no hate against his worst 
 enemies. Jesus prayed in behalf of his cruel 
 tormentors — " Father, forgive them, for they 
 know not what they do." 
 
 The supreme object of Joseph seemed to be 
 to bless and happify his father and brothers: 
 Jesus "went about all the days of his life 
 doing good'' — to his enemies as well as to his 
 friends. 
 
 Joseph made himself known to his brethren, 
 after a long and sad separation. After his 
 resurrection Jesus made himself known to his 
 disciples, who, sad and disconsolate, went away 
 from the place of crucifixion without the least 
 expectation that they would ever again see 
 their Lord. 
 
 Pharaoh took the signet off his own hand 
 and put it on the hand of Joseph, as a mark of 
 the highest distinction in his court. God ex- 
 alted Christ to his own right hand in the pres- 
 ence of the Court of Heaven, and addressed 
 him thus: "Thy throne, O God, is forever 
 and ever; a sceptre of righteousness is the 
 
TYPE AND ANTITYPE. 15 
 
 sceptre of thy kingdom. Thou hast loved 
 righteousness and hated iniquity ; therefore 
 God, even thy God, hath anointed thee with 
 the oil of gladness above thy associates." 
 "Ask of me, and I shall give thee the heathen 
 for thine inheritance, and the uttermost parts 
 of the earth for thy possession." 
 
 As a type of Christ in his various offices of 
 Philanthropist, Savior, Generalissimo, Law- 
 giver, Counselor, King and Prophet, Moses 
 stands forth pre eminent. The analogies be- 
 tween Moses and Christ are as pleasing as they 
 are apposite and luminously striking. There 
 is similarity of relation as well as of life and 
 character. Observe the following analogies: 
 
 Moses was the meekest of men; Jesus was 
 meek and lowly in heart. 
 
 Moses was the Savior of the Israelites from 
 physical bondage; Jesus the Christ comes to 
 save the world from the dominion of sin, from 
 its guilt, its shame, its power, and from its 
 eternal consequences. 
 
 The infant Moses was found in the bull- 
 rushes of the river Nile and saved from death; 
 the infant Jesus, by the direction of the Angel 
 of the Lord, was sent down into Egypt, that 
 
16 THE GOSPEL IN 
 
 he might be saved from the slaughter of the 
 innocents, as decreed by King Herod. Both 
 Moses and Jesus were providentially preserved. 
 
 Moses was under discipline forty years in 
 the land of Midian, before he was called out 
 to go down and deliver the Israelites from the 
 bondage of the Egyptians; Jesus was under 
 discipline thirty years before he was baptized 
 and recognized by his Father, and before he 
 began publicly to teach the people and to 
 emancipate them from the bondage of sin. 
 
 The Israelites, as being in bondage to Pha- 
 raoh and serving task-masters, are typical of 
 mankind, as being "the servants of sin," and 
 as "serving Satan in sin," and from him re- 
 ceiving "the wages of sin." 
 
 " Moses verily was faithful in all his house 
 as a servant, for a testimony of those things 
 which were to be spoken after ; but Christ as 
 a son over his own house ; whose house are 
 we ;" i. e., Christians. Heb. iii. 5, 6. 
 
 The letter (the Law) killeth, but the spirit 
 (of Christ) giveth life. 
 
 "The ministration of death was glorious," 
 but that which "was glorious" is "done 
 away " from the fact that ' ' the ministration of 
 
TYPE AND ANTITYPE. 17 
 
 the spirit" "exceeds in glory." 2 Cor. iii 
 8-11. 
 
 There are some very clear and beautiful 
 analogies between the Paschal Lamb, as insti- 
 tuted by Moses, and Christ the Lamb of God, 
 slain from the foundation of the world In 1 
 Cor. v. 7, we find this significant language : 
 "For even Christ our Passover is sacrificed 
 for us." 
 
 The Paschal Lamb was without blemish ; so 
 was Christ. 1 Pet. i. 19. 
 
 It was killed between the two evenings ; so 
 was Christ. Matt, xxvii. 45-50. 
 
 Its blood procured salvation and deliverance ; 
 so did the blood of Christ. 1 Pet. i. 18, 19. 
 
 Not a bone of it was broken ; not a bone of 
 the crucified Christ was broken. John xix. 36. 
 
 It was eaten without leaven ; in like manner 
 Christians are required to partake of Christ, 
 without the leaven of malice or hypocrisy. 1 
 Cor. v. 7, 8. 
 
 At the command of Moses the Israelites 
 started on their journey. Christ said: "Un- 
 less you take up your cross and follow me, you 
 can not be my disciples." 
 
 The Israelites started in haste ; sinners, now, 
 
18 THE GOSPEL IN 
 
 under the leadership of Christ, hasten to get 
 away from the power of Satan. 
 
 The Israelites were not to cast any longing 
 eyes backward. Christ said : ' ' He that put- 
 teth his hand to the plow looketh not back." 
 "Let the dead bury their dead — follow me."* 
 
 Other analodes might be drawn from the 
 Jewish Passover, but these must suffice. 
 
 The sanctifi cation of the first-born of the 
 Israelites was typical of Christians who, of their 
 own free will, come out from the world, and 
 set themselves apart to the service of Christ 
 and of the Church. 
 
 Cities of refuge were established in Judea to 
 which certain offenders could flee for protec- 
 tion ; sinners now are exhorted to "flee for 
 
 * The Israelites were not delivered from their enemies un- 
 til they had " passed under the cloud and through the sea," 
 and were "baptized unto Moses in the cloud and in the 
 sea." In the institution of the Jewish Passover, here was 
 first ihe sprinkling of the blood of the innocent lamb, 
 denoting that without the shedding of blood there is no re- 
 mission of sins; but ti.e Passover was not completed until 
 the Israelites passed under the cloud and through the sea, 
 and baptized unto Moses in the cloud and in the sea— bap- 
 tized into the government of Moses. So, under Christ, our 
 Passover is not completed until, with the sprinkling of the 
 blood of the Lamb of God, we are " baptized into Christ, ' 
 " baptized into the one body "- baptized into kingship and 
 government of our invincible Leader 
 
TYPE AND ANTITYPE. 19 
 
 refuge to lay hold on the hope that is set be- 
 fore them in the gospel." 
 
 Moses was ''educated in all the wisdom of 
 the Egyptians," and was "mighty in words 
 and deeds." Of Christ it was said, "never 
 man spake as he spake ; " " even the winds 
 and the seas obey him." 
 
 Moses opened the waters of the Red Sea ; 
 Christ stilled the tempest, and said, "Peace, 
 be still ! "' 
 
 Moses ' ' refused to be called the son of 
 Pharaoh's daughter, choosing rather to suffer 
 affliction with the people of God, than to enjoy 
 the pleasures of sin for a season ; esteeming the 
 reproach of Christ greater riches than the treas- 
 ures of Egypt ; for he had respec unto the rec- 
 ompense of reward." Jesus took upon him- 
 self the form of a servant ; he refused to be 
 made King of the Jews ; " my kingdom is not 
 of this world," said the Savior of men ; he was 
 not found in kings' houses, but associated for 
 the most part with the poor and lowly ; he re- 
 fused all worldly honors, and labored in the * 
 flesh for the good of others only. 
 
 Moses gave his life for his people, the elect 
 
20 THE GOSPEL IN 
 
 Jews ; Christ died to redeem the world, both 
 Jew and Gentile. 
 
 God manifested himself to Moses in the 
 burning bush ; He manifested himself to 
 Jesus, the Messiah, by the descent of the Holy 
 Spirit in the form of a dove. 
 
 When Moses received the Law through 
 ranks of angels on Mt. Sinai, his face shone 
 with more than ordinary brilliancy, so that he 
 was obliged to veil his face in the presence of 
 the people. On the Mount of Transfiguration, 
 when Christ stood in the presence of Moses, 
 Elijah, Peter, James and John, " his face did 
 shine as the sun, and his raiment was white as 
 the light." 
 
 " The Law was given by Moses ; but grace 
 and truth came by Jesus Christ.'' 
 
 Moses, in Deut. xviii. 15, delivered the fol- 
 lowing remarkable oracle concerning the com- 
 ing Shiloh : "A prophet shall the Lord your 
 God raise up unto you of your brethren, like 
 unto me : him shall you hear." The Shiloh 
 came. He stood upon the Mount of Trans- 
 figuration. Both Moses and Elijah were pres- 
 ent. Moses was the great lawgiver of a former 
 dispensation. Elijah was the great prophet of 
 
TYPE AXD ANTITYPE. 21 
 
 a former dispensation. Peter, James and 
 John, who were chosen to be representative 
 men in the coming kingdom of Christ, were 
 present, with the Messiah as the central figure 
 of the group. While standing in this attitude, 
 a .voice came from heaven saying : " This 
 is ray Son, the Beloved, in whom I am well 
 pleased : Hear ye him ! " 
 
 The Israelites sought an earthly Canaan : 
 Christians are seeking a heavenly Canaan. 
 
 Pentecost means the fiftieth day. Fifty 
 days elapsed from the time the Israelites left 
 Egypt until they reached the base of Mt. Sinai, 
 where they received the Law from the hands 
 of Moses. So, also, fifty days elapsed from the 
 time Christ was crucified — " cut off from among 
 the people" — to the day of Pentecost, when 
 1 'the law of the spirit of life in Christ Jesus " 
 was revealed from heaven. 
 
 When the Law of Moses was promulgated 
 Sinai trembled, and the lightnings gleamed, 
 and the thunders rolled, and the mountain was 
 invested with blackness of darkness. When 
 the Law of the Spirit of Life was revealed to 
 the Apostles on Mt. Zion, "suddenly there 
 came a sound from heaven as of a rushing, 
 
22 THE GOSl'EL IN 
 
 mighty wind, and it filled all the house where 
 they were sitting. And there appeared to 
 them cloven tODgues like as of fire, and it sat 
 upon each of them." 
 
 The first Covenant was given at Mount Sinai, 
 1491 B. C, and the second Covenant in Jeru- 
 salem, A. D 34. 
 
 The Sabbath of the Jews was typical of the 
 rest (sabbatismos) that remains ' ' to the peo- 
 ple of God." 
 
 As the Israelites assumed Moses as their 
 leader, being " baptized into \_eis] Moses in 
 the cloud and in the sea," so Christians, hav- 
 ing " put on Christ " by being " baptized into 
 him," take him as their only lawgiver, and 
 his government as their only yoke. 
 
 When Moses went down into Egypt, on his 
 divine legation, he took with him the creden- 
 tials of his commission. The miracles he per- 
 formed in the presence of the people and the 
 magicians were his credentials — visible attes- 
 tations of his power to deliver the Israelites. 
 When the Messiah came from the skies, on a 
 mission of salvation to the world, he also 
 brought his credentials with him. The won- 
 derful miracles he performed, which were "not 
 
TYPE AND ANTITYPE. 
 
 done in a corner," were visible attestations of 
 his supernatural power to redeem his people 
 from the dominion of sin. 
 
 The Israelites were willing to follow Moses 
 out of Egypt, because, what they saw in the 
 visitation and infliction of the ten terrible 
 plagues, and in the fact that the rod of Aaron 
 swallowed up the rods of the magicians, pro- 
 duced faith in them to believe that Moses was 
 sent of God, and that he could deliver them 
 out of the hands of their enemies and lead them 
 on to victory. The people of this world, con- 
 vinced that Jesus Christ is the Son of God ; 
 that he brought his commission from the Court 
 of Heaven ; that he is an all sufficient Savior 
 and an invincible General, by the fact that he 
 opened the eyes of the blind, unstopped the 
 ears of the deaf, healed the leper, restored the 
 palsied, miraculously fed thousands of people, 
 and raised the dead, and that he himself rose 
 triumphant from the grave — all these ocular 
 demonstrations convince honest people that 
 Jesus Christ is the Son of the living God, and, 
 that being convinced, they have faith to follow 
 where the conquering Hero leads. 
 
 The Israelites followed Moses to the Red Sea. 
 
24 THE GOSPEL IN 
 
 Believing men follow Christ to the baptismal 
 waters. Those who believed in Moses followed 
 him through the parted sea and were saved 
 from the hosts of Pharaoh. They who believe 
 in Christ imitate his example in fulfilling all 
 righteousness, and follow him through the 
 yielding waters of baptism, with the promise 
 of salvation from the dominion of sin and from 
 the power of the Devil. 
 
 The Israelites who stood on the banks of 
 deliverance, while the great Jehovah destroyed 
 the hosts of Pharaoh in the depths of the re- 
 surging sea, sang a song of joy and shouted the 
 praises of the Lord. Those who have been 
 "buried with Christ in baptism," "arise to 
 walk in a new life ;" and, having overcome the 
 world, the flesh and the Devil, they shout a 
 song of victory over their pursuers, and "re- 
 joice with joy unspeakable and full of glory." 
 
 The Israelites who looked upon the Brazen 
 Serpent, erected by the command of Moses, 
 obtained immediate relief from the torturing 
 effects of the physical disease inflicted on them 
 by the fiery serpents of the desert. As an anti- 
 type to this Brazen Serpent, Christ said : "And 
 as Moses lifted up the serpent in the wilderness, 
 
TYPE AXD ANTITYPE. 25 
 
 even so must the Son of Man be lifted up, that 
 whoever believeth in him should not perish, but 
 have eternal life." "And I, if I be lifted up 
 from the earth, will draw all men toward me." 
 Moses saved from temporal death ; Christ saves 
 from eternal death. 
 
 The smitten rock in the desert, and the 
 never-failing stream that followed the Israelites 
 for the space of foity years — typical of "that 
 Spiritual Kock," Christ, smitten for the redemp- 
 tion of his people, and of the blessings con- 
 tinuously flowing from his pierced side — "a 
 fountain opened to the house of David and to 
 the inhabitants of Jerusalem for sin and for 
 uncleanness." 
 
 As the garments of the Israelites never grew 
 old and never wore out, during their passage 
 through the wilderness, so the armor of right- 
 eousness which Christians are supposed to wear, 
 is to be worn throughout the lifetime of the 
 Christian, and to grow brighter and brighter by 
 every- day use. 
 
 The manna on which the Israelites lived from 
 day to day is typical of the word of God, which 
 is the spiritual food on which Christians are to 
 be fed and nourished from day to day. 
 
26 THE GOSPEL IN 
 
 Joshua, the Hebrew name for Jesus, the suc- 
 cessor to Moses, took command of the Israelites 
 and led them to the Promised Land. Jesus 
 Christ, who was "the end of the Law," and 
 who came to " fulfill the Law," having become . 
 "the Captain of our salvation," leads the 
 sacramental hosts of God on to victory and to 
 glory. Joshua drove the enemies of God out 
 of the land of Canaan and destroyed their 
 cities. The wicked of this world " the Lord 
 shall consume with the spirit of his mouth, and 
 shall destroy with the brightness of his coming." 
 
 "The City of the Great King" was estab- 
 lished in the conquered land of Canaan : the 
 " New Jerusalem," the home of the saints, will 
 be established when the Lord comes to ' ' make 
 all things new." John, the Apostle, "saw the 
 Holy City, New Jerusalem, coming down from 
 God out of Heaven, prepared as a bride adorned 
 for her husband." 
 
 The land of Canaan was a country that 
 "flowed with milk and honey." Concerning 
 the future Paradise of the Christians, the 
 Apostle Paul says, ' ' Eye hath not seen, nor ear 
 heard, neither have entered into the heart of 
 
TYPE AND ANTITYPE. 27 
 
 man the things that God hath prepared for 
 them that love him." 
 
 As the Israelites received the land of Canaan 
 as their "inheritance," because God promised 
 it to them, so, also, says Paul the Apostle, God 
 has made Christians ' ' worthy to be partakers 
 of the inheritance with the saints in light," as 
 a fulfillment of his pledge to his people re 
 deemed by the blood of Christ. 
 
 The two covenants which God made with 
 Abraham are symbolically represented by 
 Hagar and Sarah, one a concubine and the 
 other the wife of Abraham. The former was 
 a slave ; the latter was a free woman. See 
 Gal. iv. 
 
 The subjects of these two covenants are, in 
 like manner, represented by the two sons of 
 these two women, Ishmael and Isaac. The 
 former was by birth a slave; the latter was 
 free-born. 
 
 The birth of Ishmael was natural ; the birth 
 of Isaac was supernatural. The one was ac- 
 cording to the flesh ; the other was by the quick- 
 ening and renewing energy of the Holy Spirit. 
 
 The characters of the two were very dis- 
 similar. Ishmael was a persecutor ; Isaac was 
 
28 THE GOSPEL IN 
 
 patient, gentle, and of a compassionate and 
 forgiving nature. 
 
 The fortunes of these two covenants and 
 their subjects are, in like manner, allegorically 
 represented by the fortunes of these mothers 
 and their sons. The former was cast out of the 
 house and family of Abraham ; the latter were 
 made his heirs, according to the promise. 2 
 Cor. iv. , and Heb. viii. 7-13. 
 
 The covenant of circumcision was typical 
 of the Circumcision of the heart under the 
 Christian Dispensation. Its primary design 
 was to separate Abraham and his posterity, 
 according to the flesh, from the rest of man- 
 kind, and thus to serve as a sign, seal and 
 token of the Old or National Covenant. And 
 hence it was made a pledge that God would 
 bless Abraham himself, as it was also to him a 
 seal of his justification by faith. Rom. iv. 11. 
 That God would bless all his natural posterity, 
 whether by Hagar, Sarah, or Katurah. That 
 of his seed according to the flesh God would 
 make a great nation, and give them the land 
 of Canaan for an everlasting possession. That 
 through him and his descendants God would 
 bless all the nations of the earth. 
 
TYPE AND ANTITYPE. 29 
 
 Circumcision was made typical of the cut- 
 ting off of the body of sin from the soul, and 
 the subsequent sealing of it by the Holy Spirit, 
 as is strikingly illustrated by the following 
 Scriptures : 
 
 Romans ii. 28, 29: " For he is not a Jew who 
 is one outwardly, neither is that circumcision 
 which is outward in the flesh ; but he is a Jew 
 who is one inwardly, and circumcision is that 
 of the heart, in the spirit and not in the 
 letter." 
 
 Philippians iii. 3: " For we are the circum- 
 cision who worship God in the spirit, and 
 rejoice in Christ Jesus, and have no confidence 
 in the flesh." 
 
 Colossians ii. 2-12 : " For in him [Christ] 
 dwells all the fullness of the Godhead bodily. 
 And you are complete in him, who is the head 
 of all principality and power ; in whom, also, 
 you are circumcised with the circumcision 
 made without hands, in putting off the body 
 of the sins of the flesh by the circumcision of 
 Christ ; buried with him in baptism : w ? herein, 
 also, you are risen with him, through the faith 
 of the operation of God, who hath called him 
 from the dead." 
 
THE GOSPEL IN 
 
 Ephesians i. 13, 14 : "In whom [Christ] 
 you alsc trusted, after that you heard the word 
 of truth, the gospel of your salvation ; in 
 whom also, after that you believed, you were 
 sealed with the Holy Spirit of promise, which 
 is the earnest of our inheritance, until the re- 
 demption of the purchased possession, unto the 
 praise of his glory." 
 
 From these passages of Scripture it is evi- 
 dent that the man who was a Jew outwardly 
 stood to him who was a Jew inwardly, in the 
 relation of the shadow to the substance, or of 
 the type to the antitype. That the circum- 
 cision of the flesh was a type of the circum- 
 cision of the spirit. That the circumcision of 
 the heart or spirit consists in cutting off from 
 it the body or the love of sin. That this 
 is done through the agency of the Holy Spirit. 
 in the baptism of every truly penitent be- 
 liever. See Acts ii. 38 ; Rom. vi. 1-H ; 
 Gal. iii. 27. That the Holy Spirit, as he 
 dwells in the heart of the Christian, is the seal 
 of his circumcision. That it is also to him an 
 earnest of the purchased possession, or a sure 
 pledge that in due time, if he fail not, he will 
 enter into the full possession and enjoyment of 
 
TYPE AND ANTITYPE. 31 
 
 the eternal inheritance, which he will share 
 with the saints in light. 
 
 Circumcision literally means to cut around 
 — to insulate, to confine within a prescribed 
 circuit. The Jewish nation was cut off from 
 all surrounding nations, to preserve them from 
 idolatry, effeminacy, debauchery and licen- 
 tiousness. Christians are a peculiar people 
 called out from the world (ek-kaleo, hence our 
 word ecclesiastical), separated from the world, 
 translated from darkness into the marvelous 
 light of the gospel. They are no longer to be 
 partakers of the sins of the world, but to be 
 consecrated to the service of Christ, so that 
 they may be saved from the contaminating 
 influences of the world, and be " made the 
 righteousness of God in Christ." 
 
THE GOSPEL IN 
 
 THE TABERNACLE. 
 
 The most wonderful building ever erected 
 was the Tabernacle. No one can study the 
 use and design of this building without being 
 thoroughly convinced that a superhuman mind 
 conceived the plan, and that an intelligence 
 superior to man's superintended its execution. 
 It is the scheme of redemption set up in type. 
 It is a reflection of the Infinite Mind. It is 
 the preface to the Gospel Dispensation — the 
 introduction to the volume of revealed religion. 
 In its contents we read, by anticipation, the 
 glories to be revealed in Christ, and discern a 
 forecast of the superlative beauties of an empire 
 of love and truth. Manifestly God's purpose 
 in erecting the Tabernacle, and subsequently 
 the Temple, was this: that he might provide a 
 local habitation where he could give a demon- 
 stration of his presence, and of his power, and 
 of his glory, and where his people could seek 
 and find him. See Exod. xxv. 8 ; 1 Kings 
 vi. 11-13; 2 Cor. vi. 16; Heb. iii. 6, and Rev. 
 xxi. 3. 
 
 In this wonderful structure were to be found 
 the symbols of God's presence, the impress of 
 
TYPE AND ANTITYPE. 33 
 
 his divine power, a reflection of his supernal 
 glory. In it we discover a pictorial outline of 
 the System of Salvation — an adumbration of 
 the approaching glories of the Kingdom of 
 God . The Lord Jehovah said to Moses — ' ' See 
 that thou make all things according to the pat- 
 tern I showed thee in the mount." This 
 model emanated from the Infinite Mind. The 
 model was absolutely perfect, and was there- 
 fore not susceptible of the least possible im- 
 provement. God planned, Moses executed, 
 and the people obeyed. The Tabernacle is 
 variously designated in the Bible as the Tent, 
 the Tabernacle of the Congregation, the Taber- 
 nacle of the Precept or Witness, the Rouse of 
 the Lord, the Sanctuary, the Holy (Place), and 
 the Temple of Jehovah. When pitched, it always 
 occupied the same relative position to the points 
 of the compass; that is, the place of entrance 
 always stood toward the east, no matter how 
 many times the tribes marched and counter- 
 marched, or how often they advanced and 
 retreated. Exposed to the east, the open Tab- 
 ernacle received the light of the rising sun and 
 the refulgent glories of the eastern horizon. 
 The healing rays of the morning sun illumined 
 
3i THE GOSPEL IN 
 
 and purified the House of the Lord, and pen- 
 etrated from the east to the west, even as the 
 San of Righteousness hath risen in the east 
 with healing in his wings, pouring floods of 
 light upon the dark world, and illuminating 
 the Church with beams of love divine, as he 
 moves from the eastern to the western world — 
 from the Orient to the Occident. As physical 
 light moves westward, and penetrates and illu- 
 minates a world of darkness, even so does 
 spiritual light move from the east to the west, 
 penetrating the spiritual darkness of the world 
 and enlightening the nations of earth. As the 
 sun of the solar system sets in the western 
 horizon, and disappears from mortal vision, so 
 the Sun of Righteousness, reflecting the glories 
 of the Christian Dispensation, is now nearing 
 the western horizon of the Kingdom of Grace. 
 and will soon disappear in a sea of glory. And 
 when " the 'fullness of the Gentiles shall have 
 fully come in," then shall the Son of Man 
 appear upon the clouds of heaven. Then shall 
 the Angel of God's presence stand with one 
 foot upon the land, and one foot upon the sea. 
 and declare — "Time was, time is, but time 
 shall be no more." 
 
TYPE AND ANTITYPE. 35 
 
 The Tabernacle was conveyed from place to 
 place by 22,000 Levites. The materials of 
 this building were all free-will offerings, and 
 consisted of gold, silver and copper, wiih blue 
 and purple and scarlet fabrics, fine linen, goats' 
 hair, rams' skins dyed red, tachash or colored 
 skins, acacia wood, oil for the lights, spices for 
 anointing oil and for sweet incense, onyx stones 
 and stones for the Ephod. Dr. John Kitto 
 estimates the cost of the Tabernacle, with its 
 appurtenances, at about $1,200,000; the cost 
 of which now, according to the valuation of 
 our money, would in all probability be ten 
 times that amount. 
 
 The external parts of the Tabernacle were 
 constructed of heavy planks, made of acacia 
 wood, and covered with gold. Each plank 
 was ten cubits long, a cubit and a half broad, 
 and ten cubits in height. The building was in 
 the form of a parallelogram, the length of it 
 always standing east and west, when set up. 
 There were ninety-six sockets of silver in the 
 foundations of the walls. These walls were 
 supported by five bars made of acacia wood 
 and covered with gold. 
 
 The Tabernacle was overspread with four 
 
36 THE GOSPEL IN 
 
 coverings. .The first consisted of ten curtains 
 of fine-twined linen. Each thread, according 
 to the statements of Jewish Rabbis, was six 
 double; and the entire covering was artistically 
 beautified with colors of blue and purple 
 and scarlet, and curiously embroidered all over 
 with figures of cherubim. Twenty-eight cubits 
 was the length of each of these curtains, and 
 four cubits the breadth, and the ten were formed 
 into two separate hangings of five curtains 
 each, permanently united together. And these 
 again were united, when necessary, by fifty 
 taches or clasps of gold, placed in fifty loops 
 of blue tape, attached to the selvedges of the 
 fifth and sixth curtains. Consequently this 
 covering w 7 as forty cubits long and twenty- 
 eight cubits broad. This curtain of fine-twined 
 linen formed the interior lining of the Taber- 
 nacle. 
 
 The second covering was made of eleven 
 curtains of goats' hair, each curtain being 
 thirty cubits in length and four in breadth. 
 These were also joined together in two hang- 
 ings ; the one on the east consisted of six cur- 
 tains, and th*» one on the west of five. The 
 
TYPE AND ANTITYPE, 37 
 
 two were united together by fifty brazen clasps. 
 The first curtain in front was doubled. 
 
 The third covering was made of rams' skins 
 dyed red ; the fourth of tachash skins. The 
 dimensions of these are not given. 
 
 There were two compartments in the Taber- 
 nacle—the Holy and the Most Holy Place, 
 which were separated by a beautiful curtain of 
 fine linen, similar to the material of the inmost 
 curtain, the figures and embroideries of which 
 were also similar. This curtain was suspended 
 directly under the golden clasps of the linen 
 curtains, from golden hooks attached to four 
 pillars of acacia wood, resting on four sockets 
 of silver, of the value of one talent each. 
 
 The entrance of the Tabernacle was closed 
 by a veil of the same kind of material as the 
 partition veil. There was less ornamentation 
 about this. The Rabbis inform us that in the 
 partition veil and inmost curtain the figures 
 were made to appear on both sides ; but that 
 they only appeared on the inside of the en- 
 trance veil. This entrance veil was suspended 
 from golden hooks, attached to five pillars, 
 which rested on five sockets of brass. 
 
 The Tabernacle stood in an outer court. The 
 
6b THE GOSPEL IN 
 
 outer court represented a state of nature ; the 
 Holy Place a state of grace ; and the Most 
 Holy Place a state of glory ; or, the first may 
 represent the world, the second the Church, 
 and the third heaven. 
 
 The Court in which the Tabernacle stood 
 was one hundred cubits long and fifty cubits 
 broad, enclosed with curtains of fine twined 
 linen five cubits high. The gate of this Court 
 on the east was composed of a curtain twenty 
 cubits long and five cubits high, made of blue, 
 and purple, and scarlet, and fine twined linen, 
 wrought with fine needle work. These curtains 
 were suspended on sixty pillars of brass, twenty 
 on the north side, twenty on the south, ten on 
 the east, and ten on the west. The pillars 
 rested on sixty sockets of brass, and were 
 coupled together above by means of sixty silver 
 rods, which passed through the same number of 
 silver hooks. 
 
 Here between the Tabernacle and the Outer 
 Court we find the "middle wall of partition," 
 alluded to by the Apostle Paul, separating be- 
 tween the sanctified and the unsanctified — be 
 tween the Jews and the Gentiles, between the 
 holy and profane, between those who worshiped 
 
 
TYPE AND ANTITYPE. 
 
 the true and the living God, and those who 
 worshiped the workmanship of their own hands. 
 Hence the line of demarcation was clearly 
 drawn between those exclusively consecrated to 
 the worship of God and those who know not 
 God. 
 
 Only two articles of furniture occupied the 
 Court of the Tabernacle — the Altar of Sacrifice 
 and the Laver. Entering the Court from the 
 east (and it was always entered from the east), 
 the officiating priest approached the Altar of 
 burnt offerings, or the Brazen Altar, as it was 
 sometimes called. It was made of acacia wood, 
 overlaid with brass. It was five cubits square 
 and three cubits high. The utensils of the 
 Brazen Altar were all made of brass. 
 
 The pans were used in receiving and bearing 
 away the ashes that fell through the grating. 
 The shovels were used in collecting the 
 ashes and cleaning the Altar. The basins were 
 used in receiving the blood of the victims, and 
 in sprinkling it on the Altar. The flesh hooks 
 were used in turning the pieces of flesh, or for 
 removing them from the fire. The censers or 
 fire-pans were used in burning incense Within 
 the boards, and at some distance from the top 
 
40 THE GOSPEL IN 
 
 of the Altar, was suspended a net-work of brass. 
 On this the sacrifices were consumed, and on 
 this the Sacred Fire was ever kept burning. 
 Lev. ix. 24 ; vi. 12, 13 ; 2 Chron. vii. 1. In 
 imitation of this Jewish mode of sacrifice, the 
 Persians, Greeks, Romans, and other pagan 
 nations, kept fire constantly burning on their 
 altars. Hence the origin of the Roman Vestal 
 Virgins, whose duty it was to keep the sacred 
 fire ever burning. The Brazen Altar had four 
 rings, two staves, and four horns. 
 
 It was at thi3 Altar that God first met with 
 the sinful Jew on terms of reconciliation and 
 justification ; hence to every Israelite it became 
 an object of most profound interest, and he ap- 
 proached it with fear and trembling. Here the 
 sinner, by strict obedience to the law, was 
 reconciled to the favor of God in the death of 
 the victim, even as the sinner now, under the 
 New Covenant, is reconciled to God through 
 the death of Christ, who was offered up or 
 suffered " without the camp " ; that is, in the 
 world. By faith in the blood of the atonement 
 the devout Jew approached the Altar of Sacri- 
 fice ; for God, from the beginning, had estab- 
 lished this principle in his moral government, 
 
TYPE AND ANTITYPE. 41 
 
 that without the shedding of blood there is no 
 remission of sins. Hence Christ, in the anti- 
 type, becomes our Altar of Sacrifice, and to 
 this Altar the sinner comes believing and con- 
 fessing his sins, that through the sacrifice of the 
 Lamb of God, "slain from the foundation of 
 the world," he may be reconciled to God. 
 
 We learn from such passages of Scripture as 
 Exodus xxi. 14 ; 1 Kings i. 50 ; xxii. 11 ; Hab- 
 akkuk iii. 4, that the horns of the Altar were 
 made to symbolize divine power and protec- 
 tion. Hence, laying hold of the horns of the 
 Altar means taking hold of the promises of 
 God, through the mediation of Jesus Christ. 
 The fires upon the Altar represent the adminis- 
 trative justice of the great Jehovah. Paul, 
 in Hebrews xii, 29, seems to allude to this 
 symbol of the Old Dispensation when he says : 
 "For our God is a consuming fire." 
 
 After the Priest ceased officiating at the 
 Altar of Sacrifice, he next proceeded to the 
 Laver, an article of furniture that stood be- 
 tween the Altar and the door of the Tabernacle. 
 It was a circular basin of brass, having for its 
 pedestal another shallow basin to receive the 
 waste water. In the Septuagint of the Old 
 
42 THE GOSPEL IN 
 
 Testament it is called Louter, from louo, to 
 wash, and hence in English it may properly be 
 called a bathing-tub. 
 
 Before the priests could enter the Tabernacle 
 they were required, under penalty of death, 
 to wash both their hands and feet in the Laver. 
 They bathed their hands and feet that they 
 might cleanse them of physical pollution. 
 The sinner being wholly polluted with sin, 
 "from the crown of his head to the soles of 
 his feet," must bathe his entire body in the 
 waters of Christian baptism. Notice these al- 
 lusions in the epistolary writings of the New 
 Testament. There is no mistaking the analo- 
 gies between the washings of the priests under 
 the Law and the baptism as commanded by 
 Christ. 
 
 " Christ loved the church and gave himself 
 for it, that he might sanctify and cleanse it 
 with water by the word " — or, more correctly, 
 according to the Greek, having cleansed it by a 
 bath of water through the word. 
 
 "Not according to works of righteousness 
 which we have done, but according to his 
 mercy, he saved us by the washing [or bath] 
 of regeneration and the renewing of the Holy 
 
TYPE AND ANTITYPE. 43 
 
 Spirit." Or, according to the Greek, through 
 a bath of regeneration. Luther translates it 
 the bath of regeneration ; Wesley translates it 
 the laver of regeneration. 
 
 '•Let us draw near with a true heart, in full 
 assurance of faith, having our hearts sprinkled 
 from an evil conscience, and our bodies washed 
 with pure water." Eph. v. 26 ; Titus iii. 5 ; 
 Heb. x. 22. 
 
 As the Laver stood in the Outer Court, and 
 not in the Holy Place, so baptism is an ordi- 
 nance in the court of the world, and not in the 
 Church. Moses would have been visited with 
 the penalty of death if he had placed the 
 Laver in the Holy Place, or placed the table 
 of shew-bread in the Outer Court. It is to 
 be regretted that in modern times some of the 
 denominations, not comprehending the types 
 and antitypes of Christianity, have transposed 
 the elements of the gospel in such a manner 
 as to produce great confusion. Let it be un- 
 derstood that no one can enter the Church until 
 he has washed his body in the Laver of Regen- 
 eration — until he has "put on Christ " in bap- 
 tism. 
 
 The washing of consecration in the ordina- 
 
44 THE GOSPEL IN 
 
 tion of the priest is also made typical of con- 
 secration in the ordinance of baptism. Exodus 
 xxix. 4; Leviticus viii. 6. In the consecra- 
 tion of the priest the body was washed in 
 water, and in the consecration of the Christian 
 his entire body is immersed in water. The 
 former was to be performed but once, and so 
 also is the latter. The former was a part of 
 the ceremony of consecration to the office of 
 the priest, and the latter is for a similar pur- 
 pose. All baptized believers are " made king* 
 and priests to God." The former was followed 
 by the sprinkling of blood and oil on the per- 
 son so washed and purified ; and it is in and 
 through the bath of regeneration that believ- 
 ers are brought under the influence of the 
 blood of Christ, and are made partakers of the 
 Ho)y Spirit; that is, receive "the unction 
 from above," or, are "sealed with the Holy 
 Spirit of promise." 
 
 The law of cleansing, under the Law, re- 
 quired that the purified Jew, before he could 
 receive the benefits of the blood of atonement 
 and appear in the worship of God, must, as the 
 consummating act in the process of cleansing, 
 bathe his entire body in water. Without this 
 
TYPE AND ANTITYPE. 45 
 
 consummating act he was rejected, no matter 
 how faithfully and conscientiously he submitted 
 to the preceding requirements of the law of 
 cleansing. If he kept the whole law, and yet 
 offended in one point, he was guilty of all. 
 
 Having located the furniture in the Outer 
 Court, and having learned their use and de- 
 sign, let us next enter the Holy Place, which 
 represents the Church of Christ, and note the 
 typical meaning of the articles of furniture 
 found there. On the north side of the Holy 
 Place stood the table of shew- bread, or the 
 Bread of Presence, so called, no doubt, from 
 the fact that it stood in the presence or before 
 the face of Jehovah. This table was made of 
 acacia wood, overlaid with gold. Its dishes 
 for the cakes, its cups for the frankincense, its 
 wine cups and its libation cups, were all made 
 of gold. 
 
 Every Sabbatli day the priests placed twelve 
 cakes of fine flour upon this table, six in a 
 row, and on each row a cup of frankincense. 
 The cakes were eaten by the priests, and the 
 frankincense was burned. Lev. xxiv. 5-9. 
 
 These twelve cakes represented the twelve 
 tribes of Israel, and were typical of the bread 
 
46 THE GOSPEL IN 
 
 and wine in the household of God, under the 
 Christian dispensation. They symbolized the 
 Lord's Supper, and the common priests serving 
 at that table symbolized Christians, "priests 
 to God," serving in the spiritual " temple of 
 God." 1 Peter ii. 5-9. 
 
 On the left side of the Holy Place, opposite 
 the Table of Shrew bread, stood the Golden 
 Candle-stick or Candelabrum. It was wrought 
 out of a talent of pure gold (a talent of gold 
 being worth 822,500), and consisted of one up- 
 right shaft and six branches, all ornamented 
 with "bowls, knops .and flowers." On the 
 top of the main stem and each branch a lamp 
 was firmly fixed. The snuffers and snuff- 
 dishes were also of gold. Pure olive oil was 
 continually burned in these lamps. , 
 
 What did these seven lamps, which brill- 
 iantly illuminated this room, symbolize? In 
 a general sense they symbolized the word of 
 (rod, with which the Church of Christ is to be 
 illuminated, and by means of which the worfcl 
 is to be enlightened. The three branches 
 pointing westward represent the Law, the 
 Prophets and the Psalms, spanning time on 
 that side, and abutting against the eternity 
 
TYPE AND ANTITYPE. 47 
 
 past; the branches pointing toward the east 
 represent Acts of Apostles, the Epistolary 
 writings, and the Book of Revelation, span- 
 ning time on that side, and abutting against 
 the eternity to come; while the center stem 
 represents Jesus Christ, whose history is given 
 by the four Evangelists — Matthew, Mark, 
 Luke and John. 
 
 This Golden Candle-stick symbolizes the fact 
 that the Church of Christ is God's appointed 
 means for disseminating the knowledge of sal- 
 vation, and for dispensing the light of the 
 glorious gospel. This is made evident from 
 such Scriptures as Zech. iv. 1-14 ; Rev. 
 i. 20. Hence the Church of Christ is 
 fitly represented as a light dispenser. 1 Tim. 
 iii. 15. If the Golden Candle-stick itself was 
 only a dispenser of light, so the Church, also, 
 is only a dispenser of light. And as oil 
 throughout the Bible was used as the common 
 and appropriate symbol of the Holy Spirit, so 
 we conclude that it is the Holy Spirit, oper- 
 ating through the word of God, that illuminates 
 sinners and sanctifies saints. This fact will be 
 made apparent by consulting the following 
 passages : Isa. lxi. 1 ; Acts x. 38 ; Heb. i. 9; 
 
18 THE GOSPEL IN 
 
 1 John ii. 20, 27. The seven lamps are sym- 
 bolic of perfect light. Every Christian is 
 supposed to serve at the Golden Candle-stick 
 in the Church of the living God. 
 
 Between the Table of Shew- bread and the 
 Golden Candle-stick, and directly before the 
 veil which separated between the Holy and 
 the Most Holy Place, stood the Altar of In 
 cense, which was made of acacia wood overlaid 
 with gold, and was two cubits in height, one in 
 length and one in breadth. A full description 
 of its use and design may be found in Num. 
 iv. 4-15; Exod. xxx. 1-10; xxxvii. 25-29; 
 Lev. xvi. 18. 
 
 Every evening and morning the " Common 
 Priests" offered upon this altar sweet incense, 
 compounded of the most costly and precious 
 unguents. Exod. xxx. 34-38. At this ap- 
 pointed place of prayer and devotion is where 
 God promised to meet his chosen people under 
 the first Covenant, and to receive their obla- 
 tions of praise and thanksgiving. This incense 
 in the Holy Place was typical of the praise 
 and prayers of the saints in the Church of 
 Christ, under the Second Covenant. As the 
 common priests approached very near the 
 
TYPE AND ANTITYPE. 49 
 
 Mercy seat, unseen to them ; when they offered 
 up incense, so Christians approach very near 
 the Mercy-seat in the heavens, though unseen 
 to them, when they gather around the altar of 
 prayer to praise and magnify the name of God. 
 The typical meaning of this incense will be 
 found in Psa. cxli. 2 ; Luke i. 9, 10 ; 
 Rev. v. 8, and viii. 3, 4. 
 
 The Most Holy Place was impervious to all 
 physical light. Neither natural nor artificial 
 light was ever permitted to penetrate that 
 Sanctuary. As no one but the High Priest 
 was ever allowed to enter that arcanum of 
 mysteries, which was hidden from the vulgar 
 gaze of the people, so are the secrets of the 
 future, or of the unseen world, concealed from 
 the view of Christians who must "walk by 
 faith," and Christ alone, as "the High Priest 
 of our profession," "has entered within the 
 veil." 
 
 There was but one piece of furniture in the 
 Must Holy Place. This was the Ark of the 
 Covenant, which was two and a half cubits 
 long, a cubit and a half broad, and a cubit and 
 a half high. It was composed of acacia wood 
 and overlaid both within and without with 
 
50 THE GOSPEL IN 
 
 pure gold. A full description of it will be 
 found in Exod. xxv. 10-16 ; xxxvii. 1-5. 
 In the Ark were placed the Tables of the 
 Testimony, the Urn of Manna, and Aaron's 
 rod. Heb. ix. 4. 
 
 The Mercy-seat rested upon the Ark, and 
 was wrought out of pure gold. On the ex- 
 tremities of the Mercy-seat, and from the 
 same piece of solid gold, were formed two 
 Cherubim with extended wings, and having 
 inverted faces looking downward and toward 
 the Mercy seat. Exod. xxv. 18-22; xxxvii 
 7-9. Between the Cherubim and on the 
 Mercy-seat, was the Shekinah, or the symbol 
 of God's presence. It was through the 
 medium of this oracle that God communicated 
 with the High Priest, and from the presence 
 of which the High Priest departed to deliver 
 the messages of God to the people. Compare 
 Exod, xxviii 30, with Num. xxvii. 21. 
 
 The censers used for burning the daily in- 
 cense on the Golden Altar in the Holy Place 
 were made of brass ; but the censer used for 
 burning incense in the Most Holy Place was 
 made of gold. It was used only by the High 
 Priest on the Day of Atonement. 
 

 TYPE AND ANTITYPE. 51 
 
 The symbolical meaning of all these things 
 is as instructive as it is beautiful. They were 
 not only ornamental, but commemorative and 
 typical. But it is in the typical meaning that 
 we are chiefly interested. We are indebted to 
 Milligan's " Scheme of Redemption " for the fol- 
 lowing order of the symbols and their import. 
 
 I. The Urn of Manna commemorated the 
 miraculous supply of food furnished to the 
 children of Israel, during the forty years of 
 their sojourn in the wilderness. 
 
 II. The Rod of Aaron commemorated the 
 rebellion of Korah and God's choice of Aaron's 
 family for the priesthood. Numbers xvii. 
 1-13. 
 
 III. The Ark of the Chest on which the 
 Shekinah rested was a symbol of God's throne. 
 Hebrews iv. 16; Jeremiah iii. 16, 17. And its 
 containing the Law indicated that said throne 
 contains within itself the eternal principles of 
 justice and righteousness. Psalm lxxxix. 14. 
 
 IV. But these Tables of the Testimony 
 needed a propitiatory covering, or otherwise 
 they would ever be openly testifying for God 
 and against Israel. And hence the great sym- 
 bolic beauty and fitness of the Mercy-seat, 
 
52 THE GOSPEL IN 
 
 which, being sprinkled with the blood of 
 Atonement (Leviticus xvi. 14, 19), covered the 
 Tables of the Testimony, as Christ now covers 
 all the testimony and demands of law and jus- 
 tice against his people. See Romans iii. 25. 
 
 V. The Cherubim evidently represent angels, 
 who have ever looked with intense interest and 
 wonder into the unfolding mysteries of Re- 
 demption. 1 Peter i. 12. 
 
 As the Mercy-seat of the Israelites was 
 placed in the Most Holy Place of the Taber- 
 nacle, so Christ has become a " High Priest of 
 good things to come, by a greater and more 
 perfect Tabernacle " — "a minister of the sanc- 
 tuary, and of the true Tabernacle, which the 
 Lord pitched, and not man." Hebrews ix. 
 11; viii. 2. 
 
 Attention is now called to the numerous and 
 striking analogies between the Aaronic Priest- 
 hood and the Priesthood of Christ. After the 
 erection of the Tabernacle, the family of Aaron 
 were made priests to the exclusion of all 
 others. 
 
 It was the duty of the priest to offer sacri- 
 fice, burn incense, make intercession, pro- 
 nounce blessings upon the people, and to per- 
 

 TYPE AND ANTITYPE. 53 
 
 form all the services of the Tabernacle. It 
 was also their duty to instruct and guide the 
 people, and to warn and admonish them. 
 Consult the following references to the Script- 
 ures, Exodus xxvii. 20, 21 ; xxx. i-10 ; 
 Luke i. 9 ; Leviticus i. 5-17 ; Hebrews viii. 4 
 and x. 11 ; Numbers iii. 5-10 ; iv. 4-15 ; xviii. 
 1-7 ; Leviticus x. 8-11 ; Deut. xxiv 8, 9 ; 
 xxxiii. 8-11; Nehemiah viii. 1-8; Jeremiah 
 ii. 8 ; Malachi ii. 1-9 ; Luke x. 31, 32. 
 
 It was necessary that the priests should not 
 be less than thirty years of age when they be- 
 gan to officiate in the priestly office. After 
 the age of fifty their services became in a large 
 measure voluntary. They were still allowed 
 and expected to " minister with their brethren 
 in the Tabernacle of the Congregation." Num- 
 bers viii. 26, and 1 Chronicles xxiii. 27. Every 
 priest was chosen to serve with reference to 
 complete soundness of body and of his intel- 
 lectual powers. It was required of him that 
 he should be free from all physical impurities, 
 infirmities and imperfections. He was not 
 permitted to defile himself by the touch of a 
 dead body, except in the case of a very near 
 relative (Lev. xxi. 1-6), and the High Priest 
 
54 THE GOSPEL IN 
 
 was not allowed to pollute himself for any one, 
 not even for a father or mother. Lev. xxi. 
 10-12. 
 
 The High priest of the Tabernacle, in his 
 entire personal purity, symbolized the High 
 Priest of the Christian profession — Him "who 
 is holy, harmless, undented, separate from sin- 
 ners, and made higher than the heavens." 
 
 The common priest of the Tabernacle, in 
 his comparative purity, symbolized the spirit- 
 ual purity of Christians in the Church, sancti- 
 fied body, soul and spirit to the service of 
 Christ, and who are supposed to be "holy in 
 all manner of conversation." 
 
 It was also required of every priest that he 
 should not marry any woman of ill fame, nor 
 any one who had baen divorced (Lev. xxi. 7, 
 8), and the High Priest was permitted to marry 
 no one but a virgin of good character and of his 
 own people. Lev. xxi. 13-15. Here, again, 
 we discover some very instructive analogies, 
 which are not accidental, but intentional, as 
 indeed are all the analogies which we have 
 traced through the Bible, As it is certain that 
 the High Priest was ordained as a type of 
 Christ, so it would appear also that his wife 
 
TYPE AND ANTITYPE. 55 
 
 was a type of the Church. And the appro- 
 priateness of the language of Paul to the Co- 
 rinthians : "I have espoused you to one hus- 
 band, that I may present you a chaste virgin to 
 Christ." 2 Cor. xi. 2. 
 
 The garments of the Priests who ministered 
 at the Altar and in the Tabernacle, were a pair 
 of drawers, a long coat or tunic, a girdle and a 
 turban. These were all made of fine white 
 linen, a sort of select fabric, that, in all the 
 generations past, has been regarded as a fit 
 symbol of purity. See 2 Chron. v. 12, and 
 Revelation xix. 8. Besides these, when in full 
 dress, the High Priest wore four golden gar- 
 ments, viz.: the Robe of Ephod, the Ephod, 
 and the Pectoral or Breast-plate of Judgment. 
 
 The Robe of the Ephod was a long sky-blue 
 robe without a seam, and worn directly under 
 the Ephod. Around its lower border were 
 tassels made of blue, and purple, and scarlet, 
 in the form of pomegranates, alternating with 
 golden bells. Exod. xxviii. 31-35; xxxix. 
 22-26. 
 
 The Ephod was a short coat worn over the 
 robe, and, with its curious girdle, was made of 
 gold, and blue, and purple, and scarlet, and fine 
 
56 THE GOSPEL IN 
 
 twined linen, with cunning work. To the 
 shoulder-pieces were attached two onyx stones, 
 on which were engraven the names of the 
 twelve sons of Jacob " according to their birth." 
 Exod. xxviii. 6-14; xxxix. 2-7. 
 
 The Breast-plate of Judgment, a sort of 
 pouch in shape, a half cubit square, was made 
 of gold, and blue, and purple, and scarlet, and 
 fine twined linen. To each of its four corners 
 was attached a gold ring, by means of which 
 it was fastened to the Ephod. On the inside 
 of its face were four rows of precious stones set 
 in sockets of gold, through which they were 
 externally visible, and on these stones was 
 engraved, "according to their birth," as is 
 supposed, the names of the Twelve Tribes of 
 the Children of Israel. See Exodus xxviii. 
 15-30. 
 
 In the Breast-plate were placed the Urim 
 and the Thummim, denoting Lights and Per- 
 fections, or Revelation and Truth. We learn 
 from Jewish history and from the Jewish Rab. 
 bi, that it was by means of the Urim and the 
 Thummim that the Lord usually responded to 
 the questions of the High Priest in matters of 
 high practical importance, involving doubt and 
 
TYPE AND ANTITYPE. 57 
 
 uncertainty. Evidently it was through these 
 media that the Almighty signified his approval 
 or disapproval. See Numbers xxvi 21; Judges 
 xx. 27, 28; 1 Samuel xxiii. 9; xxviiL 6; Ezra 
 ii. 63. 
 
 The fourth article belonging to the golden 
 vestment of the High Priest was the Plate of 
 Gold, which was fastened to his Turban by a 
 blue fillet. On this plate was inscribed the 
 weighty words, holiness to jehovah. The 
 prophet Zechariah (chap. xiv. 20, 21) alludes 
 to this inscription. During the happy and 
 propitious period contemplated by the prophet, 
 everything will be sanctified to Jehovah, as 
 was the High Priest during the Jewish Age. 
 For a description of this Plate, see Exodus 
 xxviii. 36-38 and xxxix. 30 ; also Psalm 
 xciii. 5. 
 
 As the Jewish High Priest bore the Twelve 
 Tribes upon his shoulders, and carried them 
 near his beating heart on the Breast-plate, as 
 he entered the Most Holy Place, and stood in 
 the presence of the Shekinah to propitiate the 
 favor of God in behalf of his people; so Christ, 
 as the High Priest of his redeemed people, 
 bears their burdens and presses them to his 
 
58 THE GOSPEL IN 
 
 sympathetic heart, as he intercedes in their 
 behalf before the Mercy-seat above and propi- 
 tiates the mercy of God. 
 
 The ceremony of consecrating Aaron and his 
 sons to the Priesthood is to be found in Exo- 
 dus xxix. and Leviticus viii. and ix. We give 
 the order of consecration as prepared in Milli- 
 gan's "Scheme of Redemption." 
 
 I. Moses brought Aaron and his sons to the 
 door of the Tabernacle, and washed them in 
 water. Lev. viii. 5, 6. 
 
 II. He clothed them in their proper gar- 
 ments. 
 
 III. He anointed the Tabernacle and all 
 its furniture; also the Laver and the Altar; 
 and finally Aaron himself. Verses 10-12. 
 
 IV. He brought forward the bullock for a 
 sin-offering; caused Aaron and his sons to 
 place their hands on its head and kill it. He 
 then put some of the blood on the horns of the 
 Brazen Altar; poured out the rest of it at its 
 foot ; burned the fat on it; and the skin, flesh 
 and dung he burned without the camp. Verses 
 14-17. 
 
 V. He brought the ram for a burnt offer- 
 ing, and caused Aaron and his sons to place 
 
TYPE AND ANTITYPE. 59 
 
 their hands on its head and kill it. He then 
 sprinkled the blood on the Altar round about, 
 and after cleansing the legs and the entrails, he 
 burned the whole ram on the Altar for a burnt- 
 offering. Verses 18-21. 
 
 VI. He brought the ram intended for a 
 peace-offering, otherwise called " the ram of 
 consecration," and caused Aaron and his sons 
 to lay their hands on its head and kill it. He 
 then took of the blood and put it on the right 
 ear of Aaron and his sons, to sanctify their 
 ears for hearing; on the thumb of the right 
 hand, to sanctify their hands for serving ; and 
 on the great toe of the right foot, to sanctify 
 their feet for treading God's courts. The rest 
 of the blood he sprinkled on the Altar. Verses 
 22-24. 
 
 He then took the fat, rump, kidneys, caul 
 or omentum, and the right shoulder, with one 
 loaf of unleavened bread, one cake of oiled 
 bread, and one wafer anointed with oil, and 
 put them into the hands of Aaron and his sons, 
 and waved them for a wave-offering, and then 
 burned them on the Altar. Verses 25-28. 
 The breast he waved and took as his own por- 
 tion. Verse 29. 
 
60 THE GOSPEL IN 
 
 He then took some of the blood from the 
 Altar, mingling it with oil, and sprinkled it on 
 Aaron and his sons, and on their garments, to 
 sanctify them. Verse 30. 
 
 After that he caused Aaron and his sons to 
 boil the remainder of the flesh of the ram of 
 consecration at the door of the Tabernacle of 
 -the congregation. There they ate it with un- 
 leavened bread. Verses 31, 32. 
 
 VII. The same ceremonies, or at least a por- 
 tion of them, were repeated for seven successive 
 days, in order to indicate that the purification 
 and consecration should be perfect and entire. 
 Verses 33-36 ; Exod. xix. 36, 37. 
 
 VIII. On the eighth day, Aaron, having 
 been fully consecrated and set apart to the 
 sacerdotal office, offered sacrifices for himself 
 and also for the people. At the close of his 
 ministrations the glory of Jehovah appeared to 
 the people, and fire came out from him and 
 consumed the flesh that was on the Altar. 
 Leviticus ix. 
 
 The Apostle Paul tells us that all these 
 religious rites and ceremonies of the Jews was 
 11 a shadow of good things to come." Aside 
 from that which was merely of local import- 
 
TYPE AND ANTITYPE. 61 
 
 ance in the Levitical Priesthood, we can not 
 fail to see that an Infinite Mind adumbrated by 
 typical representation, the entire system of 
 Christianity. The sacrifice of Christ, his 
 Priesthood, his Kingship, his Mediatorship, his 
 prophetical office, and his office as final Judge — 
 have all a typical representation in the Patri- 
 archal worship, and in the Tabernacle service 
 of the Israelites. Notice, for -instance, the 
 following analogies between the Levitical 
 Priesthood and the Priesthood of Christ. 
 
 I. Aaron was called to his priestly office by 
 and according to the pre-arranged plan of God ; 
 so was Christ. Hebrews v. 4, 5. 
 
 II. The golden letters on the brow of Aaron 
 were a symbol of his entire consecration to the 
 service of God. Christ said, " Do you not 
 know that I must be about my Father's busi- 
 ness?" His whole life was one of self-denial 
 and self-consecration. "He went about all 
 the days of his life doing good." 
 
 III. As Aaron bore the names of the Twelve 
 Tribes on hi3 shoulders, and carried them near 
 his heart, so Christ bears on his shoulders and 
 near his heart all the heirs of promise. Isaiah 
 ix. 6 ; Hebrews ii. 14-18. 
 
62 ' THE GOSPEL IN 
 
 IV. Once a year Aaron entered the Most 
 Holy Place, to propitiate the favor of God in 
 behalf of his chosen people ; so, in the end of 
 the ages, has Christ entered, once for all, into 
 heaven itself, to intercede in behalf of his 
 brethren ; and to them who look for him, as 
 the Israelites awaited the return of their High 
 Priest from the presence of the Shekinah — 
 waiting "with fear and trembling" — will he 
 appear again without a sin-offering for their 
 salvation. Hebrews ix. 28. As the Jewish 
 High Priest poured out the blood of sacrifice, 
 to procure reconciliation, then entered the 
 Most Holy Place to make intercession, and 
 then returned to the door of the Tabernacle to 
 bless his people ; so Christ, as the Lamb of 
 God slain from the foundation of the world, 
 "poured out his soul unto death," that he 
 might procure reconciliation ; having entered 
 heaven with the blood of propitiation, he now 
 intercedes before the Mercy-seat in behalf of 
 his people, and, in the end of all things, he 
 will come upon the clouds of heaven to bless 
 his people and confer eternal life on them. 
 
 I. The Priests who served daily in the Taber- 
 nacle were all types of the citizens of Christ's 
 
TYPE AND ANTITYPE. 63 
 
 Kingdom. Reference is made to this analogy 
 in 1 Peter ii. 5, 9, and Revelation i 6 ; v. 9. 
 
 II. Their white, spotless garments, and their 
 seven-fold washing, were typical of the moral 
 purity and spiritual elevation that is required 
 of all Christians. Revelation xix. 8 ; Hebrews 
 ix. 10-14. 
 
 III. The oft-repeated applications of blood 
 and oil signified that this purity of life and 
 heart can only be secured through the atoning 
 blood of Christ, and by the renewing and 
 sanctifying power of the Holy Spirit, operating 
 through the word of his grace. See Hebrews 
 ix. 14 ; x. 16 ; Isaiah lxi. 1; Acts x. 38 ; He- 
 brews i. 9 ; 1 John ii. 20-27. 
 
 IV. The closing festival of their consecra- 
 tion was a beautiful symbol of the spiritual re- 
 past of those who have been reconciled to God 
 through the mediation of Christ, who "now 
 rejoice with joy unspeakable and full of glory." 
 Revelation iii. 20 ; Acts ii. 41-47. 
 
 V. The separation of the Leviticai priests 
 from all secular pursuits, and their exclusion 
 from all carnal revelings, were intended, we 
 doubt not, to indicate that the chief business of 
 the disciples of Christ is to offer up spiritual 
 
THE GOSPEL IN 
 
 sacrifices to God in the name of Christ — to 
 offer up their bodies a living sacrifice, holy and 
 acceptable to God, which is their proper and 
 reasonable service. Romans xii. 3 ; Matthew 
 vi. 33 ; Mark x. 28-31 ; 1 Timothy iv. 8 ; 1 
 Peter ii. 5. 
 
 The Day of Atonement was a great and 
 momentous occasion to the Jews. In the cele- 
 bration of this day were involved the issues of 
 physical life and death — the salvation or the 
 destruction of the people. It was a day of 
 fear and trembling, on account of sin, ingrati- 
 tude and idolatry. It signified the remem- 
 brance of sin once a year. The Atonement 
 took place on the tenth day of the seventh 
 month of the Jewish year. The solemn 
 services were conducted somewhat in the fol 
 lowing order, as we gather our information 
 from Jewish sources : 
 
 I. The High Priest laid aside his ordinary 
 attire, bathed himself in water, and then put 
 on his vestments of gold. 
 
 II. He went to the Laver, washed his 
 hands and his feet, and then proceeded to offer 
 the usual morning oblations. 
 
 III. He went into the Holy Place, trimmed 
 
TYPE AND ANTITYPE. 65 
 
 the lamps, offered the prescribed incense, and 
 then returned and blessed the people, who re- 
 mained without in great solicitude. 
 
 IV. He prepared himself and the people 
 for the more solemn services of the day, by 
 offering the sacrifices indicated in Numbers 
 xxix. 7-11. These consisted of one young 
 bullock, one ram, and seven lambs of the 
 first year without blemish, for a burnt-offer 
 ing, with their prescribed meat and drink 
 offerings ; and one kid of the goats for a sin- 
 offering 
 
 V. He washed his hands and feet a second 
 time at the Laver ; next went into the Taber- 
 nacle, and put off his golden garments ; bathed 
 himself a second time in water, and then at- 
 tired himself in his pure white linen garments. 
 Leviticus xvi. 4. 
 
 VI. After this he took the bullock, which 
 had been previously selected as a sin-offering 
 for himself and his family, laid his hands upon 
 its head, and uttered the following prayer and 
 confession: "O Lord, I have sinned; done 
 perversely, and transgressed before thee — I 
 and my house. I beseech thee, O Lord, ex- 
 piate the sins, perversities and transgressions 
 
 I 
 
THE GOSPEL IN 
 
 whereby I have sinned, done perversely, and 
 transgressed— I and ray house ; as it is written 
 in the law of Moses, thy servant, saying: 
 ' For in this day he will expiate for you, to 
 purge you from all your sins before the Lord, 
 that you may be clean.' " Verse 30. 
 
 VII. He then killed the bullock, and re- 
 served its blood. 
 
 VIII. He next took a censer full of coals 
 from the Brazen Altar (verse 12. Compare 
 1 Kings viii. 64), and with his hands full of 
 sweet incense, went into the Most Holy Place, 
 and there burned the incense before the Ark. 
 
 IX. His next act was to take the blood of 
 the slain bullock, enter the second time into 
 the Most Holy Place, and sprinkle the blood 
 seven times upon and before the Mercy-seat. 
 
 X. Following this act, he came out into 
 the Court, there cast lots for the two goats, 
 that he might know which one was intended 
 for the Lord Jehovah, and which one for 
 Azazel, or the Scape-goat. 
 
 XI. The High Priest slew the goat which 
 by lot belonged to the Lord ; the blood of 
 which he took into the Most Holy Place, 
 where he sprinkled it seven times on and be- 
 
TYPE AND ANTITYPE. 67 
 
 fore the Mercy-seat ; and thus he made an 
 atonement both for the people and for the 
 Tabernacle, as he had previously done for 
 himself and his family. 
 
 XII. After this performance he proceeded 
 to the Most Holy Place, took a portion of the 
 blood of the bullock and of the goat, applied 
 it to the horns of the Golden Altar, and 
 sprinkled it seven times with his fingers upon 
 the Altar. 
 
 XIII. From the Holy Place he went into 
 the Court, laid his hands on the head of the 
 Scape-goat, over its head confessed the sins of 
 the people, and then sent it away by a person, 
 selected for that specific purpose, into a place 
 so deep or remote that it could never find its 
 way back to camp. 
 
 XIV. After this he returned to the Taber- 
 nacle, laid aside his linen garments, washed 
 himself in water, and re- attired himself with 
 the splendid garments of the priestly office. 
 
 XV. He offered one ram as a burnt-offer- 
 ing for himself, and another for the people. 
 
 XVI. He burned the fat of the sin-offer- 
 ing on the Brazen Altar, and gave orders that 
 
08 THE GOSPEL IN 
 
 the flesh and the offal of the slain victims be 
 burned without the camp. 
 
 XVII. He concluded the entire ceremony 
 by washing his hands and feet at the foot of 
 the Laver, after which he proceeded to offer 
 the evening oblations and to trim and pre- 
 pare the lamps. 
 
 Nothing can be clearer than the fact that 
 this Day of Atonement — a day of the deepest 
 humiliation — a solemn season of confession 
 and contrition — a day when all worldly pur- 
 suits were forgotten — foreshadowed Christ as 
 the great Sacrifice who was to be offered up 
 once for all, "without spot," at the consum- 
 mation of the Jewish age, and who was 
 *' manifested to take away our sins." 
 
 Look at these analogies between the Aaronic 
 priesthood and the priesthood of Christ : the 
 sinner who comes to Christ, comes to Him as 
 his only altar of sacrifice ; comes to Him rely- 
 ing on the merit of His blood to wash away 
 sin; comes to Him helpless and hopeless in the 
 guilt of his own sins ; comes to Christ in deep 
 penitence and humility of heart ; and as Jesus 
 the Christ was baptized in the yielding waves 
 of the Jordan, that he nrght "fulfill all 
 
TYPE AND ANTITYPE. 69 
 
 righteousness" and please God, so must the 
 penitent believer be " baptized into the death 
 of Christ," be "buried with him in baptism," 
 that he may " arise to walk in a new life." 
 Romans vi. Hence without "the obedience 
 of faith " sacrifice is of no possible avail. The 
 two goats offered by the High Priest fitly 
 represent, as sovereign attributes of God, both 
 forgiveness and forgetfulness. The goat slain 
 upon the Altar of Sacrifice represented God's 
 forgiveness ; the Scape goat represented for- 
 getfulness. Hence we presume David alludes 
 to this circumstance in the 103d Psalm, where 
 he says, "As far as the east is from the 
 west, so far has he removed our transgressions 
 from us." 
 
 The Apostle Paul alluded to the veil which 
 parted off the Holy of Holies, when he said, 
 "Which hope we have as an anchor of the 
 soul both sure. and steadfast, and which enters 
 into that within the veil." Heb. iv. 19 ; ix. 
 11, 12. 
 
 To the offerings on the great Altar : 
 "That you present your bodies a living sac- 
 rifice." Romans xii. 1. "I am now ready to 
 be offered." 2 Tim. iv. 6. And John alludes 
 
70 THE GOSPEL IN 
 
 to the same when he says, "I saw under the 
 altar the souls of them that were slain for the 
 word of God." Rev. vi. 9. 
 
 Paul alludes to the partition wall between 
 the court of the Gentiles and the inner courts, 
 when he says of Christ, ' ' He is our peace 
 who hath made both one, and hath broken 
 down the middle wall of partition between 
 us." Eph. ii. 14. 
 
 Scriptural allusions are made to the cisterns 
 under the temple area which supplied water 
 for the sacred rites. 
 
 ' ' With joy shall we draw waters out of the 
 wells of salvation." Isa. xii. 3. Jesus stood 
 and cried, saying, "If any man thirst, let 
 him come unto me, and drink. He that be- 
 lieveth on me, as the Scripture hath said, out 
 of his belly shall flow rivers of living waters." 
 John vii. 37, 38. 
 
 The aqueduct and subterranean channels 
 leading to Siloam. "There is a river the 
 streams whereof shall make glad the city of 
 God, the Holy Place of the Tabernacles of the 
 Most High. " Ps. xlvi. 4. "Waters issued out 
 from under the threshold of the house east- 
 ward," etc. Ezek. xlvii. 1-12. "He showed 
 
TYPE AND ANTITYPE. 71 
 
 me a pure river of the water of life, clear as 
 crystal, proceeding out of the throne of God 
 and the Lamb." Rev. xxii. 1. 
 
 To the marble pillars supporting the roof of 
 the temple cloisters, some of them gifts of dis- 
 tant kings, and inscribed with their names. 
 "Him that overcometh will I make a pillar 
 in the temple of my God ; and he shall go no 
 more out ; and I will write upon him the name 
 of my God, and the name of the city of my 
 God, which is New Jerusalem, and I will 
 write upon him my new name." Rev. iii. 1'2. 
 
 To the foundation walls of the temple. ''I 
 have laid the foundation and another buildeth 
 thereon. If any man build on this foundation 
 gold, silver, precious stone, wood, hay, stub- 
 ble, every man's work shall be made manifest." 
 1 Cor. iii. 10-13. 
 
 "You are built upon the foundation of the 
 Apostles and Prophets, Jesus Christ himself 
 being the chief corner-stone, in whom all the 
 building fitly framed together groweth into a 
 holy temple in the Lord ; in whom you also 
 are builded together for a habitation of God 
 through the Spirit." Eph. ii. 19-22. 
 
 To the sanctity and inviolability of the tern- 
 
72 THE GOSPEL IN 
 
 pie. "Know you not that you are the temple 
 of God, and that the Spirit of God dwelleth 
 in you? If any man defile the temple of 
 God, him shall God destroy ; for the temple of 
 God is holy, which temple you are." 1 Cor. 
 iii. 16, 17. "And there shall in no wise enter 
 into it anything that defileth, neither whatso- 
 ever worketh abomination or maketh a lie." 
 Rev. xxi. 27. 
 
 "The first man Adam was made a living 
 soul ; the last Adam was made a quickening 
 spirit." "The first Adam [the natural man] 
 is of the earth ; the second man [the spiritual 
 man] is the Lord from heaven." 1 Cor. xv. 
 
 "Since by man came death, by man came 
 also the resurrection of the dead. For as by 
 Adam all die [en, Greek, denoting instrumen- 
 tality], so even by [en] Christ shall all be made 
 alive" — resurrected — 'but every man in 
 his own order." Verses 21, 22, 23. 
 
 " The law was our schoolmaster [pedagogue] 
 t ) lead us to Christ, that we might be justified 
 by faith. But after that faith [or a system of 
 faith] is come, we are no longer under a school- 
 master." Gal. iii. 24, 25. By putting on 
 "the new man" — Christ Jesus and his gov- 
 
TYPE AND ANTITYPE. 73 
 
 ernment — we put off the old man— Moses — with 
 the burdensome yoke of the Law. Col. iii. 10. 
 Noah's Ark was a type of the Church. God 
 was long-suffering, ' ' while the Ark was a- pre- 
 paring, wherein few — that is, eight souls — 
 were saved by water. The like figure [or 
 type] whereunto even baptism doth also now 
 save us (not the putting away of the filth of 
 the flesh, but the answer [or the seeking of a] 
 good conscience toward God) by the resurrec- 
 tion of Jesus Christ." '1 Pet. iii. 20, 21. 
 
74 THE GOSPEL IN 
 
 OKDLNANCES. 
 
 We can not close our remarks on analogies 
 without saying something on the question of 
 ordinances. There is a disposition on the part 
 of many people, even many religious people, 
 to speak slightingly of ordinances in the divine 
 arrangement, and to regard them as non-essen- 
 tial elements in the salvation of sinners. Per- 
 sons who take this position may not be aware 
 of the fact that they are opposing their finite 
 will against the infinite will of God, and set- 
 ting at defiance the supreme authcrity of Jesus 
 Christ. The chief reason why the Almighty 
 sent judgments upon the land of ancient Is- 
 rael, and " utterly emptied and utterly spoiled" 
 the country, was because the people, in assum- 
 ing • to govern themselves in defiance of posi- 
 tive enactments, had "transgressed the laws, 
 changed the ordinance, broken the everlasting 
 covenant." Isaiah xxiv. 5. 
 
 God, by the mouth of the prophet Malachi, 
 recorded the following indictment against the 
 communistic Israelites : " Even from the 
 days of your fathers ye have gone away from 
 mine ordinances, and have not kept them." 
 
TYPE AND ANTITYPE. 
 
 The Lord arraigns them thus : " Your words 
 have been stout against me, saith the Lord, 
 yet you say, What have we spoken so much 
 against thee? You have said, It is vain to 
 serve God ; and what profit is it that we have 
 kept his ordinance, and that we have walked 
 mournfully before the Lord of hosts ? " Be- 
 cause of this infidelity the land was blighted 
 from one end to the other, and the reason of 
 it was not found in a blind philosophy, or in 
 the violation of natural laws, but in willful 
 disobedience to divine authority. When the 
 infinite God condescends to give to finite man 
 a reason, philosophical or otherwise, for the 
 promulgation of positive law, then, as a logical 
 consequence, man will at once rise to a level 
 with God, or God must come down to a level 
 with puny man. Who is prepared for this 
 alternative? The question still continues to 
 be propounded by the presumptuous. " What 
 profit is it that we have kept his ordinance?" 
 We answer emphatically, the profit of a divi- 
 dend Church, the profit of spiritual desolation, 
 the profit of ungodliness and worldly-minded- 
 ness, the profit of increased skepticism and bold 
 atheism ! 
 
76 THE GOSPEL IN 
 
 We do not intend to argue this question, but 
 we call attention to the following generalization 
 of immutable principles. For instance, man's 
 free moral agency presupposes the necessity of a 
 law above himself; his rationality presupposes 
 the necessary existence of the moral government 
 of God. One is correlative to the other. Law 
 means liberty of action. Where there is no 
 law, anarchy prevails, and in such a community 
 human life is very cheap. Superiority on the 
 part of God means subordination on the part 
 of man. A finite being can not be placed on 
 an equality with an infinite being, nor can 
 fallibility dictate to infallibility. If earthly 
 parents can see the necessity of withholding 
 from their children the reasons of certain 
 things — which reasons they could not compre- 
 hend if they were revealed - why should 
 mortal men object because God does not deem 
 it best to explain the reasons for the existence 
 of certain things? If fathers can test the 
 fidelity of their offspring by the alternative 
 of obedience or disobedience to positive com- 
 mands, why can not God be allowed to test the 
 fidelity of the human family by the alternative 
 of obedience or disobedience to positive law ? 
 
TYPE AND ANTITYPE. 77 
 
 Every civil government has its test of loyalty. 
 Why should it be one particular test, and not 
 some other — that "would do just as well"? 
 One test would be just as good as another, 
 provided it had the sanction of the govern- 
 ment. Every government has its oath of 
 allegiance ; but a Communist, who has no law 
 but the law of self-indulgence, might say, 
 " What is the use of an oath of allegiance, 
 since every man is a law unto himself, and 
 what is the naturalization process but a fig- 
 ment of the fancy, since all men stand upon 
 the same plane of absolute equality, and, 
 therefore, all law is a superfluity ? " History 
 has demonstrated the fact a thousand times, 
 that bad laws are far better than no laws at all. 
 But Communism, where there is no law, would 
 introduce a reign of terror and limitless law- 
 lessness. 
 
 Whenever, in any age of the world, the ef- 
 fort has been made to govern men or nations 
 by moral suasion or moral philosophy, or by 
 the refining influences in literature or science, 
 failure, alarming and precipitate, followed 
 fast. No government of any kind could stand 
 for one day where there is not a supreme, 
 
THE GOSPEL IN 
 
 central head of authority. Of what avail, in the 
 governing of the Israelites, would it have been 
 if the Lord had substituted the ' ' reason of 
 things " instead of his authority, or had tried 
 moral philosophy instead of the dread terrors 
 of Sinai ? Law implies obedience, and 
 obedience implies approbation, and approba- 
 tion implies happiness. This is in harmony 
 with the law of the mind as well as with all 
 human experience, and is as immutable as the 
 law of matter which controls the movements 
 of the planets. On this principle, God gave 
 to Adam in Eden, freedom and happiness, by 
 placing him under a prohibitory law, the 
 reason of which was never assigned. Adam 
 had full liberty of action in the garden. Did 
 not the Lord make a fair proposition to .Adam 
 when he said, " Of all the trees of the garden 
 thou mayest freely eat, but of the tree of the 
 knowledge of good and evil, thou shalt not 
 eat; for, in the day thou eatest thereof, thou 
 shalt surely die."? Here was the grand test. 
 Here was permission granted to partake of 
 everything that is good — food and beauty to 
 satisfy every possible human desire — as well as 
 a prohibition not to touch the interdicted tree. 
 
TYPE AND ANTITYPE. 79 
 
 Hence goodness as well as justice emanates 
 from a positive divine law. With Adam it 
 was a question of loyalty or disloyalty. He 
 could choose life or death. 
 
 Some writers, quotiug from Butler and 
 Whately, use the following distinctions: ''Moral 
 duties arise out of the nature of the case itself, 
 prior to external command. Positive duties do 
 not arise out of the nature of the case, but 
 from external command. A positive precept 
 concerns a thing that is right, because it is 
 commanded; a moral precept respects a thing 
 commanded, because it is right. A Jew was 
 bound to honor his parents, and also to worship 
 at Jerusalem; the former was commanded 
 because it was right, and the latter was right 
 because it was commanded." 
 
 We do not feel disposed to use these meta- 
 physical distinctions, because they may not be 
 very intelligible to the common reader; but they 
 can distinguish the " ordinances of divine serv- 
 ice " from the Deealogue or moral law. God, 
 in every dispensation, has used ordinances as 
 methods of teaching, and as object lessons, just 
 as the ordinances of heaven — the sun, moon 
 and stars — rule by day and by night. Some 
 
THE GOSPETj IN 
 
 men will accept moral law, but not positive 
 law or ordinances. They speak of the latter as 
 being arbitrary. If these critics will examine 
 their own physical organization, they will find 
 a law in their members as arbitrary as a divine 
 ordinance. Medical men tell us of two sys- 
 tems of organs— the voluntary and the invol- 
 untary. The voluntary organs we can control, 
 such as the operation of the five senses — the 
 shutting of the eye, the closing of the ear, 
 etc. — but the involuntary organs we can not 
 control, such as the circulation of the blood, 
 the palpitation of the heart, and the various 
 secretions of the juices of the system. 
 
 We are also told that there is no virtue in 
 the waters of baptism. No intelligent man 
 contends for this. We might retort by saying 
 that there is no virtue in the blood of Christ 
 to cleanse from sin, as no one has ever seen a 
 literal application of his blood. And since it 
 is a fact that water as well as blood issued from 
 the pierced side of the Savior, why is there not 
 as much virtue in the water as in the blood? 
 But as it is impossible to literally apply 
 the blood of Christ, in cleansing the soul 
 from all unrighteousness, we must conclude 
 
 

 TYPE AND ANTITYPE. 81 
 
 that it is by faith in the blood of the atone- 
 ment, and by obedience to the absolute au- 
 thority of Jesus Christ, that we are recon- 
 ciled and made the children of God. The 
 virtue consists in unreserved obedience to divine 
 positive law. We shall now present a number 
 of illustrations of this principle of the moral 
 government of God, taken from the divine 
 record. 
 
 As by the violation of a positive law, sin 
 was introduced into the world, with all its 
 concomitants of misery and woe and spiritual 
 desolation, so by obedience to a positive law 
 (baptism) in the kingdom of Christ, a sinner 
 is saved from sin and restored to the favor of 
 God, who, because of the change in relation, 
 at once becomes a Father to his redeemed and 
 adopted children. It was for violating a pos- 
 itive law that Nadab and Abihu, with their 
 associates, were destroyed. Leviticus x. Be- 
 cause Moses tampered with a positive command, 
 by substituting smiting with a rod for speak- 
 ing, he was prohibited from entering the prom- 
 ised land. Numbers xx. Uzzah was instantly 
 struck down dead for touching the Ark of the 
 Covenant. 2 Samuel vi. For the violation of 
 
82 THE GOSPEL IN 
 
 the positive institution, the Sabbath day, the 
 man in the wilderness was stoned to death. 
 Numbers xv. For profaning the Sabbath day, 
 as chief among other violated ordinances, the 
 Israelites were driven away captives into Baby- 
 lon. Neh. xiii. 17, 18; Ezek. xx. 13-24; 
 Jer. xvii. 27. Many members of the Cor- 
 inthian Church, by turning the Lord's Supper 
 into a bacchanalian feast, suffered by disease 
 and death. This is not now repeated, as a phy- 
 sical punishment, for the reason that the Apos- 
 tles are not here and miracles of this sort 
 ceased with their death; but a worse than phy- 
 sical penalty is in reserve as an eternal retribu- 
 tion for all who defy the positive commands of 
 Jesus Christ. 
 
 Under the Patriarchal and Jewish dispensa- 
 tions, the person who complied with the posi- 
 tive institution of sacrifice, by presenting his 
 sin-offering according to the divine decree, 
 through the word of God, received the fullest 
 assurance of pardon (even the most barbarous 
 nations, where the idea of a supreme Being is 
 almost obliterated, recognize the necessity of 
 sacrifice and expiation"). Compliance with the 
 positive rite of circumcision entitled the Israel- 
 
TYPE AND ANTITYPE. 
 
 ite to the privileges and immunities of the 
 Jewish Commonwealth. It was in complying 
 with a positive institution — by faith turniDg 
 their eyes toward the brazen serpent — that the 
 rebellious Israelites, bitten by fiery serpents in 
 the wilderness, were cured of the terrible ef- 
 fects of the serpent's bite. Numbers xxi. Was 
 there any virtue in the fact that Naaman, the 
 Syrian captain, was healed of his leprosy by 
 dipping his person seven times in the waters of 
 the Jordan ? If the prophet of the Lord had 
 suspended his cure on one act of dipping, 
 would not the effect have been the same ? 
 Why ? Because he obeyed authority and ex- 
 ercised faith in the words of him who spoke. 
 The Lord said to Joshua, when he was besieging 
 Jericho, that if he would march his army around 
 the walls of the city for seven successive days, 
 blowing rams' horns, and on the seventh day 
 march around seven times, blowing rams' horns 
 and closing the march with a triumphant shout, 
 he would cause the walls to fall apart in an in- 
 stant and tumble to the ground. Who says 
 there was any virtue in rams' horns? No- 
 body of any sense. The virtue was in obedi- 
 ence to a positive demand. When the pass- 
 
S4 THE GOSPEL IN 
 
 over was instituted, when the Israelites were 
 about to flee from Egypt, why was it, that 
 wherever the blood of the sacrificial lamb was 
 smeared on the lintels and door-posts of the 
 dwellings occupied by the Israelites, that the 
 angel of death passed over, and their first-born 
 remained untouched ? Was their temporal sal- 
 vation secured simply because there was virtue 
 found in the blood of an animal victim ? It 
 was because they did exactly what the Lord 
 Jehovah commanded them to do. And that is 
 all we know about it. The' Lord has always 
 had a blessing, either temporal or eternal, con- 
 nected with his positive institutions. The 
 lawyers and doctors, in the days of John the 
 Baptist, " rejected the counsel of God against 
 themselves, by refusing to be baptized by him." 
 On the other hand, the Savior, the peerless 
 and the sinless one, "fulfilled all righteous- 
 ness" by submitting to the baptism of John. 
 The command of Christ is, "He that believes, 
 and is baptized, shall be saved, and he that be- 
 lieves not [and refuses to be baptized] shall be 
 damned." This is the test law of his kingdom. 
 By this he tries the loyalty of every person 
 who proposes to become a subject of his king- 
 
TYPE AND ANTITYPE. 85 
 
 dorn. Baptism is an act of obedience, and 
 obedience grows out of respect for the author- 
 ity of him who is the Head of the Church — 
 the head of all principality and power, and 
 might and dominion. 
 
Ob THE GOSPEL IX 
 
 PROPHECY AND FULFILLMENT. 
 "And while I was speaking and praying, 
 and confessing my sin, and the sin of my peo- 
 ple Israel, and presenting my supplication be- 
 fore the Lord my God, for the holy mountain 
 of my God ; yea, while I was speaking in 
 prayer, even the man Gabriel, whom I had 
 seen in the vision at the beginning, being 
 caused to fly swiftly, touched me about the 
 time of evening oblation. And he informed 
 me, and talked with me, and said, " Daniel, 
 I am now come forth to give thee skill and un- 
 derstanding! At the beginning of thy sup- 
 plications the commandment came forth, and I 
 am come to show thee ; for thou art greatly 
 beloved : therefore understand the matter, and 
 consider the vision. 
 
 ' ' Seventy weeks are determined upon thy peo- 
 ple and upon thy holy city, to finish the trans- 
 gression, and to make an end of sins, and to 
 make reconciliation for iniquity, and to bring 
 in everlasting righteousness, and to seal up the 
 vision of the prophecy, and to anoint the Most 
 Holy. Know, therefore, and understand, 
 that from the giving forth of the command- 
 
TYPE AND ANTITYPE. 87 
 
 ment to restore arid to build Jerusalem, unto 
 Messiah the Prince, shall be seven weeks, and 
 threescore and two weeks ; the street shall be 
 built again, and the wall, even in troublous 
 times. And after threescore and two weeks 
 shall Messiah be cut off, but not for himself : 
 and the people of the prince that shall come, 
 shall destroy the city and sanctuary ; and the 
 end thereof shall be with a flood, and unto 
 the end of the war desolations are determined. 
 And he shall confirm the covenant with many 
 for one week ; and in the midst of the week he 
 shall cause the sacrifice and the oblation to 
 cease, and for the overspreading of abomina- 
 tions he shall make it desolate, even until the 
 consummation, and that determined, shall be 
 poured upon the desolate." Daniel ix. 22-27. 
 
 The fulfillment of this prophecy is one of the 
 most remarkable phenomena in the history of 
 the world. It is a component part of the 
 divine unity of the Bible. Aided by helps 
 from various sources, we shall proceed to ex- 
 plain it. 
 
 The Israelites, in reckoning their time, made 
 use of two kinds of weeks, very different in 
 duration, but the same in parts, commence- 
 
88 THE GOSPEL IN 
 
 ment and termination. They used the week 
 so well known with us, seven days in extent, 
 and beginning with a Sabbath of one day or 
 twenty-four hours. Their other week, which 
 we have ceased to use, was seven years in ex- 
 tent, and began with a Sabbath of one year's 
 duration. Of course each day of this week 
 was one year. The Israelite who would say it 
 was three weeks until jubilee, meant twenty- 
 one years. That a week was seven years in 
 length, did not seem strange to him, as it does 
 to those who have long ceased to compute time 
 in this way. The heathen took up the Jewish 
 mode, and reckoned by that week. A cel- 
 ebrated author, in writing his life, and stating 
 that he had passed his eleventh week, did not 
 pause to make any explanation. He seemed 
 to understand the pagan world at that time 
 were so familiar with the week of years, that 
 all his readers would know he was seventy- 
 seven years of age. The peculiar people with 
 whom Daniel was associated, and perhaps all 
 the surrounding nations, knew well that these 
 seventy weeks named by the angel reached 
 across 490 years ; and they were anticipating 
 the appearance of a great and triumphant 
 
 | 
 
TYPE AND ANTITYPE. 
 
 Savior the very year in which the Christ was 
 born, but they would not recognize him, be- 
 cause he did not appear in the garb of a prince- 
 royal, and because he did not come with blaz- 
 ing pomp and the glorious circumstance of war. 
 
 The people of Israel were in captivity ; their 
 homes were desolate and their lovely land de- 
 spoiled; and if they ever should return to re- 
 build their city, it must be by a royal edict 
 through him who held them in subjection. 
 After the vision of the prophet, those who were 
 anxiously wa'ching for the redemption of the 
 world would also watch and listen for a com- 
 mand from some of the Persian monarchs to 
 restore and rebuild Jerusalem ; and, from the 
 date of this royal edict, they would note the 
 commencement of the seventy weeks. There 
 were two edicts to this effect : ordering, and 
 then ordering again, the restoration of Jerusa- 
 lem. One of these decrees was obtained in the 
 seventh and the other in the twentieth year of 
 Artaxerxes. 
 
 "That the dispersed Jews," remarks the 
 learned Sir Isaac Newton, " became a people 
 and a city, when they returned into a body 
 politic; and that was in the seventh year of 
 
90 THE GOSPEL IN 
 
 Artaxerxes Longimanus." The seventy weeks 
 accomplish the declarations of Heaven, if begun, 
 immediately after one of these commandments, 
 and if weeks of solar years are used; while 
 from the other, if seventy weeks of lunar years 
 are counted, the termination is the same. This 
 astronomical accommodation excites the surprise 
 of many persons. It is said that the discov- 
 eries which Sir Isaac Newton stated would be 
 made from this prophecy, have been seen by 
 astronomers now alive but the Christian world 
 have never had, it seems, a plain and satisfac- 
 tory account of this matter. 
 
 Whoever reads the records of Ezra and 
 Nehemiah, will realize that the difficulties con- 
 nected with the restoration of Jerusalem were 
 indeed of such pressing importance as to merit 
 the language " troublous times.''' That ex- 
 pression will never again stand before him as 
 covered with obscurity. Scott, in his valuable 
 commentary, points us to the fact that the term 
 of seventy weeks in the text is divided into 
 three several portions. These three different 
 periods are of very unequal Jength ; but when 
 added together, make up the seventy. They 
 are a term of seven weeks, and of sixty-two 
 
TYPE AXD ANTITYPE. 91 
 
 weeks, and of one week. The seven-weeks 
 terra extends across the time of building, which 
 was characterized by so much toil and danger. 
 This lasted forty-nine years : each one of the 
 seven weeks being seven years, according to 
 our mode of reckoning. So persecuted were 
 the workmen, that while using the trowel with 
 one hand they were obliged to defend them- 
 selves with a sword in the other. The sixty- 
 two weeks seem to extend from this time until 
 the Most Holy was anointed on the sacred banks 
 of the Jordan. Oil had been used to anoint 
 the Jewish high priests ; but the Messiah was 
 anointed with the Holy Spirit, which descended 
 in the form of a dove and rested upon his per- 
 son. After his baptism, the Savior traveled 
 and preached, and performed many miracles, 
 for three years and six months (just the half 
 of a week) before he was crucified. He arose 
 from the dead, and, after commissioning his 
 Apostles to go preach the gospel, beginning at 
 Jerusalem, he ascended into heaven. They 
 went ; and, during another half week, many 
 thousands accepted the conditions of the New 
 Covenant, and to whom the covenant was con- 
 firmed, before the ambassadors of Jesus Christ 
 
92 THE GOSPEL IN 
 
 were driven from Jerusalem aud Judea to make 
 proclamation to the Gentiles. This last term 
 of one week is divided into two parts. It was 
 in the middle of it that the great Sacrifice was 
 offered, which once and forever destroyed the 
 efficacy of all other sacrifices. It was in the 
 middle of the week that the oblation was 
 poured out, which instantly cut off the meri- 
 torious effects of a 1 other oblations. We are 
 informed that at the time when the Messiah 
 should be cut off, the sacrifice would not be 
 made in his own behalf. This fact points to 
 the atonement — to the vicarious sufferings of 
 the Savior — which had been typified upon 
 Jewish altars for a thousand yea s, and which 
 had been made prominent in the glowing pro- 
 phetic words of Isaiah and other prophets. 
 
 During the three years and a half before the 
 death of Christ, he, with his Apostles, con- 
 firmed this covenant with many of Daniel's 
 nation; and his Apostles, after he left them, 
 did the same for half a week in his name. 
 After this, obstinacy prevailed; and it was not 
 very long before the "people of the prinee? 
 that was foretold when Daniel lived (the 
 Romans), came as the eagles fly, and did destroy 
 
TYPE AND ANTITYPE. VO 
 
 <{ the city and the sanctuary." If any one 
 should inquire what is meant by the sentence, 
 the end thereof shall be with a flood, we answer 
 by asking him to read a full account of 
 the siege and destruction of Jerusalem. Fla- 
 vius Josephus was a spectator of that ilood; 
 consult his history. As regards the desolations 
 which were to overwhelm the nation that "cut 
 off " the Messiah, we are only told that they 
 should march on (as a people, but not as a 
 nation) until the final consummation. God's 
 interested people have seen them pouring out. 
 and have looked on with wonder for eighteen 
 centuries, asking " Will this torrent never cease 
 to beat upon the desolate ? " The answer is, 
 Not before the consummation, which even now 
 may be near at hand. 
 
 Twelve verses in the 53d chapter of Isaiah 
 contain an accurate representation of the life, 
 reception, character, trial, manner of trial, 
 death, manner of death, resurrection, etc., of 
 the crucified Savior. The fulfillment of the 
 prophecies contained in this chapter, as they 
 center in the person of Christ, is a moral mira- 
 cle of such magnitude, that the infidel world 
 have never attempted its solution. It is an 
 
94 THE GOSPEL IN 
 
 impassable barrier to all their vain conceits, 
 and stands as a pyramid of truth which they 
 never can undermine with the keenest edges 
 of speculative philosophy. 
 
 The evangelical prophet, by anticipation, 
 submits the question, " Who hath believed our 
 report, and to whom is the arm of the Lord 
 revealed?" The humiliation of the Savior to 
 the proud and arrogant Jews was a "report'' 
 they were unwilling to believe. But the won- 
 der of the ' ' report" consists in the fact that 
 he was "found of a people [the Gentiles] who 
 sought not after him." 
 
 ' ' He shall grow up before him as a tender 
 plant, and as a root out of dry ground.'' 
 Plants that grow from a dry soil are tender, 
 and require more watering and a closer care of 
 the gardener than others. The Redeemer of 
 the world was waited on by the angels of 
 heaven ; he was strengthened when he was 
 the weakest, encouraged when he was the 
 faintest, and heard when he was in despair.. 
 He was a tender plant in the eyes of his heav- 
 enly Father. He disappointed the expecta- 
 tion of the Jews, because these words of the 
 prophet were fulfilled in their presence: "He 
 
TYPE- AND ANTITYPE. 95 
 
 liath no form nor comeliness, and when we 
 shall see him, there is no beauty that we shall 
 desire him." Instead of gazing on an imperial 
 prince, who would come with the pageantry of 
 Oriental kings to deliver the Jewish nation 
 from Roman bondage, and who would establish 
 an empire of earthly glory, the descendants of 
 David and Solomon could only look upon him 
 who was born in a stable and cradled in a man- 
 ger, who took upon himself the form of a ser- 
 vant, who worked at the carpenter's bench with 
 his brethren, and who was regarded by his 
 neighbors as only the reputed son of Joseph of 
 Nazareth. 
 
 " He is despised and rejected of men, a man 
 of sorrows and acquainted with grief; and we 
 hid as it were our faces from him. He was 
 despised, and we esteemed him not. Surely he 
 hath born our griefs, and carried our sorrows; 
 yet we did esteem him stricken, smitten of God 
 and afflicted. But he was wounded for our 
 transgressions ; he was bruised for our iniqui- 
 ties; the chastisement of our peace was upon 
 him, and with his stripes we are healed. All 
 we like sheep have gone astray, we have turned 
 every one to his own way, and the Lord hath 
 
96 THE GOSPEL IN 
 
 laid on him the iniquity of us all." In these 
 wonderful words, which seem to be an echo 
 from the eternal world, and which have ever 
 since reverberated through successive ages, we 
 discover the doctrine which contains the ideas 
 of sin, sacrifice, reconciliation, substitution, etc. 
 According to the Mishna and other Jewish 
 authorities, it was customary among the Jews, 
 that when any one w T as on trial for a capital 
 offense, proclamation was made, with the 
 understanding that if any person knew any- 
 thing of the prisoner's innocence, he should 
 come forward and declare the fact; but no 
 such proclamation was made on the trial of 
 Jesus. Jesus was silent in the presence of 
 Pilate. Criminals usually, when taken into 
 custody, are confined in the jail until the set- 
 ting of the court, which does not commence for 
 weeks and months. If they are tried and con 
 demned, they are thrown again into prison, and 
 after a time executed. Unlike the manner of 
 disposing of criminals in the usual legal process, 
 Jesus was taken into custody, and hurried 
 directly before the judgment-seat ; his trial 
 hurried by shouts of impatience, and, as soon as 
 
TYPE AND ANTITYPE. 97 
 
 condemned, he was taken from judgmeut im- 
 mediately to the place of execution. 
 
 "He made his grave with the wicked, and 
 with the rich in his death, because he had done 
 no violence, neither was any deceit in his 
 mouth." The fact is recorded by the evangel- 
 ists that his body was laid in the new tomb of 
 the rich man of Arimathea, where it was 
 guarded by the wicked Roman soldiery. Some 
 Hebrew scholars assert that according to the 
 original test, as stated in the New Testament, 
 they designed his grave with the wicked ; but 
 God ordered it otherwise, because he had done 
 no violence ; because he was not a malefactor, 
 he was not permitted to be buried with malefac- 
 tors, where his enemies were certainly about to 
 bury him, if no one had asked Pilate for his 
 body. 
 
 "Yet it pleased the Lord to bruise him, he 
 hath put him to grief ; when thou shalt make 
 his soul an offering for sin, he shall see his 
 seed, he shall prolong his days, and the pleas- 
 ure of the Lord shall prosper in his hands." 
 Though "cut off out of the land of the living," 
 yet his days were to be prolonged, which fact 
 was verified by his resurrection from the dead. 
 
98 THE GOSPEL IN 
 
 After his resurrection and ascension, he estab- 
 lished his Church, since which time millions of 
 souls have come under his peaceful reign, and 
 the pleasure of the Lord prospers in his hands 
 by the extension of his kingdom "from the 
 river to the ends of the earth. " 
 
 ' ' He shall see of the travail of his soul, and 
 shall be satisfied; by his knowledge shall my 
 righteous servant justify many, for he shall 
 bear their iniquities. Therefore will I divide 
 him a portion with the great, and he shall di- 
 vide the spoil with the strong, because he hath 
 poured out his soul unto death; and he was 
 numbered with the transgressors, and he bare 
 the sins of many, and made intercession for 
 the transgressors." The Oriental expression of 
 having a portion with the great, and dividing 
 the spoil with the strong, according to other 
 eastern authorities, referred to prosperity. 
 Surely his " portion" has become truly great, 
 for, at his coronation, on his throne of glory, 
 God said: "Ask of me, and I will give thee 
 the heathen for thine inheritance, and the 
 uttermost parts of the earth for thy pos- 
 session." The doctrine of vicarious sufferings 
 is repeated in these last two verses. That he 
 
TYPE AND ANTITYPE. 99 
 
 was to be numbered with actual transgressors 
 is declared— one was crucified on his right 
 hand, and the other on his left. In harmony 
 with his pure and peerless character, his expir- 
 ing prayer on the accursed cross was in behalf 
 of his murderers and betrayers, when he said, 
 "Father, forgive them, they know not what 
 they do." 
 
 The seed of the woman was to bruise the 
 serpent's head. Genesis iii. 15. The seed of 
 the woman is Christ. The serpent is Satan. 
 Christ delivers from the bondage of death. 
 Hebrews ii. 15. 
 
 A star appeared over the birthplace of the 
 Savior. Balaam predicted that "there shall 
 come a Star out of Jacob, and a Sceptre shall 
 rise out of Israel." Numbers xxiv. 17. The 
 coincidence is remarkable. 
 
 Moses foretold that Christ would appear as a 
 great prophet. "The Lord thy God will raise 
 up unto thee a Prophet from the midst of thy 
 brethren, like unto me : to him shall you 
 hearken." Deut xviii. 15. 
 
 Jacob predicted that ' ' the Sceptre shall not 
 depart from Judah, nor a lawgiver from be- 
 
100 THE GOSPEL IN 
 
 tween his feet [from among his descendants], 
 until Shiloh come ; and unto him shall the 
 gathering of the people be." Genesis xlix. 10. 
 
 Isaiah predicted that the Messiah should be 
 born of a virgin. "Therefore the Lord him- 
 self shall give you a sign. Behold, a virgin 
 shall conceive, and bear a son, and shall call 
 his name Immanuel." Isaiah vii. 14. 
 
 Look at these wonderful words of the same 
 prophet : ' ' For unto us a child is born, unto 
 us a son is given ; and the government shall 
 be upon his shoulder ; and his name shall be 
 called Wonderful Counselor, the Mighty God, 
 the Everlasting Father, the Prince of Peace. 
 Of the increase of his government and peace 
 there shall be no end, upon the throne of 
 David, and upon his kingdom, to order it, and 
 to establish it, with judgment and justice from 
 henceforth even forever." Isaiah ix. 6, 7. 
 
 Concerning the pedigree of Christ, as ' ' the 
 Stem of Jesse," and as a "Branch" of the 
 house of David, and concerning his spirit of 
 wisdom and understanding, read the eleventh 
 chapter of Isaiah. The joyful flourishing of 
 Christ's kingdom, with the superlative privi- 
 
TYPE AND ANTITYPE. 101 
 
 leges of the gospel, are described in the thirty- 
 fifth chapter. 
 
 The prophet Micah predicts the birthplace of 
 Jesus. "And thou, Bethlehem Ephratah, 
 though thou be little [or the least] among the 
 thousands of Judah, vet out of these shall he 
 come forth unto me, that is to be ruler in 
 Israel ; whose goings forth have been from of 
 old, from everlasting. " This was literally ful- 
 filled, as may be seen by reading Matthew ii. 6. 
 
 The anointing of Christ by the Holy Spirit, 
 and his mission to the captive poor, are graph- 
 ically described in the sixty -first chapter of 
 Isaiah. 
 
 The scenes that transpired around the cross, 
 the taunts of the Jewish rabble, and the mock- 
 eries of the Roman soldiers, are portrayed in 
 the twenty-second Psalm. 
 
 His triumphant entrance into the courts of 
 glory is thus described in the twenty-fourth 
 Psalm : 
 
 "Lift up your heads, O ye gates; and be 
 ye lifted up, ye everlasting doors ; and the 
 King of Glory shall come in. Who is this 
 
102 THE GOSPEL, IN TYPE AND ANTITYPE. 
 
 King of Glory ? The Lord strong and mighty ; 
 the Lord mighty in battle. Lift up your 
 heads, O ye gates ; even lift them up, ye ever- 
 lasting doors, and the King of Glory shall 
 come in. Who is this King of Glory ? The 
 Lord of host, she is the King of Glory." 
 
022 009 305 0,