tion of these, and strengthen our faith in the certainty of their coming existence, if we could have the privilege of looking on some plain and obvious representation of them prepared before by the hand of God. Now the typical transactions of ancient Scripture are fitted, as they were no doubt from the first designed, to be of much service in both of the respects now mentioned; as we shall proceed to show by a few examples, referring first to truths affecting the present state or condition of believers, and then to those, which bear on the future history of the kingdom.

1. Our first example, under the former of these classes, is one that will lead us to explain a very generally misunderstood passage of Scripture. This passage is found in 1 Pet. i. 2, where, speaking of the state and calling of believers, the apostle describes them as "elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ." It is only the concluding part of this description "and sprinkling of the blood of Jesus Christ"-which calls for any particular remark at present, and which, from being represented as the end to which believers are not only elected of the Father, but also sanctified by the Spirit, seems at first sight to be out of its proper place. When we think of the blood of Christ, it most commonly is in reference to the pardon of sin, or to the efficacy of his death in blotting out transgression, and providing for the guilty a sure ground of reconciliation with God. And we may remark in passing, that even with respect to that effect of his blood, however clearly revealed in other parts of Scripture, it is no small advantage to the faith of Christians that they can view it in connexion with the work of the yearly atonement, as described in the 16th chapter of Leviticus, and explained in the 9th chapter of Hebrews. The simple and easily realized transactions of the type, exhibit an outward scale and pattern by which the mind can more distinctly picture to itself the spiritual and heavenly things involved in the antitype.

It is obvious, however, that the sprinkling mentioned in this text of Peter, is not that which stands connected with the forgiveness of sin or justification, although it is so regarded by nearly all the older, (among others Leighton,) and most even of the later expositors, for it is coupled with obedience, as denoting something of the same nature with itself, and together with obedience is represented as the end or result, for which an interest is obtained both in the electing love of the Father and the sanctifying grace of the Spirit. The benefit here spoken of, then, is not external, but inward and personal; it is not wrought for us, but performed in and by us; pre-supposing, therefore, our justification through the atoning blood of Jesus, but itself belonging rather to our sanctification, nay, the highest part, as it were, and perfected result of this. What then is it? No new thing certainly, but one often set forth in the most plain and explicit terms; and yet the idea, in its proper fulness, is so spiritual and sublime, that we need the help of the ritual type to assist our otherwise faint and imperfect notions of it.

"The blood of the yearly sacrifice was divided (as previously at the altar in the wilderness, Ex. xxiv. 6-8,) into two parts, of which the first served for sprinkling the tabernacle before and behind the vail, and especially the mercy-seat; the other afterwards for sprinkling the people, (Lev. xvi. 14—19.) Now, if we represent to ourselves the whole work of redemption, in allusion to this rite, it will be as follows: The expiation of one and of all sins, the propitiation, was accomplished when Christ offered his blood to God on the altar of the accursed tree. That done, he went with his blood into the most holy place. Whosoever looks in faith to his blood, (Rom. iii. 25,) has part in the atonement; that is, he is justified on account of it, receiving the full pardon of all his sins, (Rom. v. 9.) Thenceforth he can appear with the whole community of believers, (1 John i. 7,) full of boldness and confidence before the throne of grace, (Heb. iv. 16,) in order that he may be purified by Christ, as high-priest, from every evil lust.”* It is this personal purifying from every evil lust, which is described by Peter in ritual language, as "the sprinkling of the blood of Jesus Christ," and which is also described in the Epistle to the Hebrews, with a similar reference to the blood of Christ, by "having the heart sprinkled from an evil conscience," and again, by "having the conscience purged from dead works to serve the living God." The purging or sprinkling spoken of in all these passages, is manifestly an internal effect, making the soul free from the yoke of sin, fitted and prepared for the work of righteousness; the instrument, by which the purifying effect is produced, is also in each case declared to be the blood of Jesus applied to the conscience of believers, and as such, therefore, serving another purpose, and operating to a farther end, than when simply viewed as providing the pardon of iniquity.

Now, this important truth is certainly taught without either figure or ambiguity in the gospel of the grace of God. As when it is written of believers, that "God purifies their hearts by faith;" or when it is spoken of as the end, for which he bore death "in the body of his flesh, that he might present us holy, unblameable and unrebukable in his sight;" or when the heirs of his purchased possession are represented as "purifying themselves as he is pure;" and in every passage, in short, which connects with the death of Christ a real purity of heart and conduct, as the personal experience of those who believe upon his name. I can understand the truth, even when thus spiritually, and if I may so say, nakedly expressed; but I feel that I can get to myself a more clear and comforting apprehension of it by reading its full and graphic delineation in the visible type. For with what effect was the blood of atonement sprinkled, not only upon the mercy-seat, but also upon the tabernacle itself, and afterwards upon the people? The effect was, that the sacred virtue of the blood did thereby pass over into these; they partook of its ceremonial holiness-the one hence be

Steiger's Com, on 1 Pet., as translated by the author, in Vols. XIII. and XIV. of Clark's Biblical Cabinet.

coming a fit dwelling-place of Godhead, and the other as consecrated vessels prepared for standing in his presence, and being employed in his service. Such precisely, though in a much higher, because a spiritual sense, is the effect of Christ's precious blood sprinkled on the soul,-the essential purity of the one comes to be possessed by the other. It is much assuredly for me to know, that by faith in his blood the crimson-guilt of my sins is blotted out, Heaven itself reconciled, and the way laid freely open for my entering into the holiest of all. But it is much more still for me to know, that by faith in the same blood, ministered by the grace of the Holy Spirit, I am made a partaker of its sanctifying virtue; the very holiness of the Holy One of Israel passes into me; his life-blood becomes in my soul the well-spring of a new and heavenly existence; so that by continually repairing to this fountain of life, I can there find deliverance from the moral defilement of my nature, can walk amid the holy light of heaven, can hold fellowship now with the God of light, and shall hereafter pass into the region of his immediate presence clothed with the purity of his own eternal Son, and therefore fit to be glorified with his glory. To one who knows how essential the connexion is both between sin and evil, and between holiness and blessing, this is indeed a most precious and comforting truth; for it declares a fellowship with the moral purity of Christ to be as much the fruit and privilege of faith, as an interest in his justifying righteousness; and amid the imperfections of our personal experience, and the clouds ever apt to arise in the soul from remaining sin, it well becomes us to thank God, that he has presented to our view an image of the truth in all its greatness, as we are thus made clearly to understand how high in this respect is the hope of our calling, and assured, as by a solemn pledge from the hand of God, that nothing shall be withheld from us, which is necessary to perfect that which concerneth us.

The example now considered will surely be allowed to afford a convincing proof of the importance of typical studies, both for obtaining a correct knowledge of the language of Scripture, and for entering aright into the full meaning of its truths. Let us take, however, another example, not from the ritual, but from the historical parts of the Old Testament, and, like the former, illustrative of a truth connected with the present condition of God's faithful people. How often do we find it affirmed to be the distinguishing privilege of such, when they lay hold of the covenant of God in Christ, that they are thenceforth admitted to hold free and familiar fellowship with God-permitted to regard him as their friend, having his secret with them, enjoying a state of reconciliation and peace with the very highest of his creatures! Nothing can be more certain than that this friendly connexion and high communion with all in God's kingdom is possessed by those who by faith in Christ have entered into covenant with him. But amid the trials and imperfections of life, the disturbances which are apt to assail us both from within and without, and the depressing influence which these tend to produce upon the mind, it is often far from being

easy to feel assured of possessing, or even to apprehend with clearness, what is so heavenly and elevating. And if we can find in the transactions of former times an outward and palpable representation of it, prepared by the hand of God, we may surely obtain by reflecting on that both a more vivid conception of the idea, and a more confident assurance of the blessed things it discloses to the eye of faith. Such a representation we actually have in the history of Abraham, after the covenant was formally made with him, and his faith in its provisions had become properly enlightened and matured. The picture is drawn in the 18th chap. of Genesis, where he is seen walking with heavenly freedom and elevation, as the friend of God. A cheerful serenity and satisfaction of spirit shines through the whole of his demeanour. With a princely grace and hospitality he receives strangers into his tent, and "lo! he received angels unawares;" nay, the Lord of glory himself is there, though in the form of man, yet speaking with the authority and exercising the prerogatives of Godhead. Abraham has the unspeakable satisfaction of entertaining heavenly guests; he is joined to the society of angels; he sees with open eye, and converses with God face to face; he is honoured with an insight into the divine counsels, and as a days-man between God and the children of disobedience, stands up to plead for mercy, and endeavours to avert the impending visitations of wrath. For Abraham himself, what a high preferment! what a commanding position! what a glorious freedom and companionship! But it was no singular distinction which was then held by him; it was only possessing in the outward and visible transactions of an earthly pilgrimage, what is now, in the hidden and spiritual life, common to every child of Abraham, to all the members of the covenant. The sphere which they occupy, is the blessed region of God's presence-a region where angels visit, where "beams descend from the eternal Son," where the heart, with childlike liberty, is ever free to breathe forth its spiritual desires and affections, and ever privileged to receive back, as from an open heaven, the rich communications of a Father's love. A condition so full of honour and enlargement, and reaching so much into the unseen and eternal world, however distinctly announced and freely offered, is not one to which we can readily familiarize our minds while still in the infirmities of flesh; and the outward delineation given of it in the earthly history of the patriarch, may fitly serve as a help to aid our conceptions of its nature, and strengthen our faith in its reality.

Thus may the typical transactions of Old Testament history, and its symbolical institutions, be made to contribute most materially to the proper knowledge and perception of New Testament truths,-even of such as are most plainly revealed there, and enter into the present experience of believers. For not only do they throw much light on the terms in which the doctrines of the gospel are unfolded, but they also embody the ideas themselves, in such a distinct and tangible form, that the mind can frame to itself VOL. I.-11

more vivid perceptions of them, than it could otherwise do, and with increased confidence can make them the objects of its faith.

2. But there are revelations in the gospel, which point to events still future in the history of God's church and people; and in respect to them the typical delineations of ancient Scripture, if rightly understood, are capable of rendering still more important service. For the objects referred to in this case being entirely remote from present observation or experience, there is a difficulty in apprehending them not found in regard to the former. And besides, like the revelations of the gospel in general, the events of which they make promise are very different from what the common prospects of the world, or the natural stream of occurrences, would lead us to expect; so that we stand in need of something to deepen our convictions of their certainty, as well as to inform our understandings of their nature.

The future things, to which we now advert, are not the last issues of eternity, which are to disclose themselves when the revolutions of time shall have reached their final close, and the Son himself shall have delivered up the kingdom to the Father. They are events, of which this present earth is to be the theatre, and are to fill up the latter portions of Christ's mediatorial reign. This perspective ground has unhappily been made the subject of much debate. Every line almost of the prophetic future, being too often measured by the scale of human probabilities, stands connected with so many questions of doubt or difficulty, that one is at a loss on what precise portion of it to fix, as containing a plain description of things certainly to be verified in the transactions of a coming age. Yet there are some general points concerning Messiah's future reign, on which the word of prophecy utters so clear and determinate a sound, that with intelligent and sober Christians there should be little doubt or diversity of opinion about them. It is not, for example, a more certain mark of a predicted Saviour, that he should be a despised and rejected man-that he should personally pass through the deepest sufferings, and find it possible to reach the seat of universal sovereignty only by vanquishing many powerful and determined enemies, than that he should thereafter destroy the dominion of these enemies throughout the earth, bring their schemes of evil to a perpetual end, extend his church over all lands, and render the condition of her members replete with the highest honour and blessing. For my own part, I should as soon doubt that the first series of events was the subject of prophecy as the second; and for breadth and prominence of place in the prophetic record, the latter is at least not inferior to the former. But how far is the present aspect of the world from showing their fulfilment? Nay, how unlikely does it seem, if we look no higher than the mere calculations of reason and the natural issues of things, that there should ever be a fulfilment of the predictions in question?

That the progress of society in knowledge and virtue should gradually lead, however distant the period, to the extirpation of idol