old. Take one instance out of many. Paul addresses the Corinthians, in chap. x. 1st Epistle, in a way of warning, by contrasting their position with that of Israel in the wilderness. These things were our ensamples," or types, is the literal rendering. Here is the very thing which we are contending for: and again, in the 11th verse, "Now all these things happened unto them for types, and they are written for our admonition upon whom the ends of the ages (not as it is in our translation rendered, "the ends of the world,") are come." And what are these?"Neither let us tempt Christ, as some of them also tempted; neither murmur ye, &c. Neither be ye idolaters, as were some of them." This comparison of Old Testament with New, is sufficient alone to prove the exact correspondence, even in point of time, between type and antitype, which we seek to establish. But this is not all. If Scripture is any authority, we can fix the time. The type in this diagram occupies a space of forty years. "Forty years was I grieved with this people." Now, let us bear in mind the testimony which has been brought forward from Corinthians, and compare that with the 3rd and 4th of Hebrews. Instituting a comparison, we find the Apostle applying the same warning to the Hebrew believers as to the Corinthians; and in the Hebrews it is glorious truth to notice how, in declaring the antitype, he fixes the time to the same period of forty years. Having discoursed of God's anger with Israel of old, his long-suffering for the space of forty years, the "to-day," "the Lord's day," as it is styled by John in the Revelations,* he then enforces this type, and applies it to those whom he was addressing, "Exhort one another daily, while it is called 'to-day,' and so much the more as ye see the day approaching." (Compare Heb. iii. 13, with Heb. x. 25, and Rom. xiii. 12.) This comparison appears to me conclusive as to the time of the second advent, and beautifully so when I recollect that the Apostolic ministry, "the Lord's day," in which God was grieved with the Jews, as he had been with their forefathers, was the like period of forty years. I cannot avoid believing, from this comparison, that as Old Testament Israel entered into the temporal Canaan at the expiration of forty years, so also spiritual Israel entered, not by faith, but by sight and enjoyment, into the eternal and spiritual Canaan, after the forty years' wilderness troubles of the Apostolic ministry. On the other hand, the common opinion of the day is well expressed in a verse of a well-known hymn "Jerusalem, my happy home! Name ever dear to me; When shall my labours have an end, In joy, and peace, and thee?" It might be asked, if it were worth while, How is the common opinion to be reconciled with what Paul expressly states respecting himself and his fellow-Christians, Ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem." The religious establishments of the day, one and all, believe that Moses led the children of Israel through the wilderness, and that when *See Note B. 66 66 Moses was taken away, Joshua was raised up to be a leader and commander of the people in his stead. Therefore they believe in an Apostolic succession under the old covenant, until the object of that succession was obtained. They believe also that the Apostles led the New Testament believers under their ministry; they believe that they committed their own miraculous gifts "to faithful men, who should be able to teach others." They do not believe that these Apostles, and their fellow-trustees of the New Testament, led their people to the promised land, executed their trust, till they all came to the incorruptible inheritance; therefore they now believe in Apostolic succession; and if so, we ask where are the gifts by which to prove our present trustees faithful," and to which of the conflicting parties of the day are we to address ourselves as our guides, our watchmen, our ministers, our pastors, our executors, under the New Testament will, or covenant, till we all do come to this rest, which is still, it is said, to appear for the people of God? These officers must be somewhere, if the rest be not yet made manifest; for it is written, He gave some apostles, some prophets, and some evangelists, and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come into the unity of the faith, and the knowledge of the Son of God, to a perfect man; to the measure of the fulness of the age of Christ." (Eph. iv. 11.) These pastors and teachers were miraculously endowed men, as well as the Apostles; Stephen and Philip, both deacons, were able to cast out devils, to speak with new tongues, and so forth, according to the measure of the gift of Christ. We ask for these signs from our present "pastors, teachers, and deacons;" they cannot shew them; we have the evidence of our senses that these gifts have failed. But they were to continue till a given time, "till we all come." We conclude, then, that this has come; that the great state of the unity of the faith is manifested; and as there is no evidence of these miraculous gifts continuing after the days of the Apostles, we conclude likewise that the time of their ceasing was when the spirit of prophecy departed. "We know in part, and we prophecy in part; but when that which is perfect is come, then that which is in part shall be done away." I submit this view of the subject to the consideration of my fellow-Christians, as a test whereby they may try them which say they are "pastors and teachers," whether they be the very successors of the originals or no. If these successors reply, that though they cannot work outward miracles, "signs to them that believe not," yet they are commissioned of the Holy Ghost, as well as Paul or Timothy, or the "faithful men" to whom Timothy entrusted his commission; then let us ask for the Scripture proof of this assertion; let us ask this, because, without proof, a thinking mind will laugh such an assertion to scorn. And if, leaving this refuge, they affirm that though the heavenly Canaan be not yet entered into, there needs no divinely appointed ministry until this do come to pass; then let us ask what is to become of the above-quoted passage from Ephesians, and how can it be denied but that Christ has been guilty of a breach of promise, when he said, "Lo, I am with you always, even to the consummation of the age." Let the present pastors and teachers read that promise as they choose to read it, "to the end of the world;" let them understand that promise as they are bound to understand it by this scripture, "Go ye into all the world, and preach the gospel to every creature: he that believeth and is baptized, shall be saved; he that believeth not, shall be condemned. And these signs shall follow them that believe in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents, and if they shall drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following." Mark xvi. Let, I repeat, the present pastors and teachers act thus honestly with the Word of God, and they must, from the Romanist down to the Baptist, know that their name of minister and pastor is only a "cloak whereby to lie in wait to deceive." I come now to a second series of typical representations. I shall show how the New Testament unlocks the mysteries of the Old, in a series of antitypical references to the kingdom state, i. e., how the same conclusion which we have just considered is exhibited in another way. We have, 1. The kingdom or house of Saul. 2. The kingdom or house of David. 3. The temple of Solomon, for the record of God's name, to move no more. This is typical, in the Old Testament; and antitypical to this, we have, under the New Testament 1. The opposing house of Saul, or the Jews under Christ's ministry. 2. The kingdom of David (Christ) in the ascension state. 3. The opening of the temple at the sounding of the last trumpet, when the mystery of God was finished. 66 If time would allow, it would be very profitable to institute a comparison of scriptures under these several heads of type and antitype. For instance, with respect to the kingdom or house of Saul answering to the Jews under Christ's ministry, is there not much instruction conveyed to us when we read of David in the cave of Adullam, that every one that was in debt, and every one that was discontented, gathered themselves unto him." It will not, I presume, be thought fanciful to conclude that we have here a typical representation of the fact regarding David's Lord, "The publicans and sinners came together for to hear him," and he said, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor: he hath sent me to heal the broken-hearted; to preach deliverance to the captive" (Luke iv. 18). Then, again, as respects the kingdom of David, in comparison with the ascension kingdom of Christ, we have this record in the Old Testament, "There was long war between the house of Saul and the house of David, but David waxed stronger and stronger, and the house of Saul weaker and weaker." Is not this, it may be asked, a shadow of the glorious truth recorded by the Apostle to the Colossians, " Having spoiled principalities and powers, (Jewish,) he made a shew of them openly, triumphing over them in himself." (Colos. ii. 15; compare Psalm ii.) And do we not acknowledge the antitype of David's house growing stronger and stronger, in scriptures like these, "So mightily grew the word of the Lord and prevailed," " to the pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself." (2 Cor. x. 4, 5; compare 2 Thess. ii. 4.) And then, once more, it is written, "The LORD (Jehovah) said unto my Lord, (the resurrection name of Jesus; compare Psalm cx. i, with Acts ii. 36,) Sit thou on my right hand, until I make thy foes thy footstool," is there no mention of anything typical to this in the words of Solomon to Hiram, king of Tyre? "Thou knowest how that David my father could not build a house to the name of the Lord his God, for the wars which were about him on every side, until the Lord put them under the soles of his feet. But now the Lord my God hath given me rest on every side, so that there is neither adversary nor evil occurrent." (1 Kings v. 2, 3.) I think what has been stated will, if Scripture is to be the standard of truth, be allowed; and being allowed, we must draw the same conclusions from this diagram as from the preceding. Paul's commentary in Hebrews iii. and iv. applies equally to both. We are led to believe that as the Lord God put all enemies under the soles of David's feet, and gave Solomon rest on every side, so also was it with antitypical David and Solomon. The Lord God, at the destruction of Jerusalem, made his foes his footstool; he completely abolished death, of whom it is said, in 1 Cor. xv., "Death, the last enemy, is disabled:"* he took away entirely the first covenant, which was "the ministration of death," that he might establish supremely the second, which was the ministration of life; he removed the things which, in Paul's day, "were shaken, that the things which could not be shaken might remain." (Heb. xii. 27) "The heavens (of the Jewish church) passed away with a great noise; the elements (beggarly ') melted with fervent heat, the earth also, and the works that were therein, (all that attached to the Mosaic economy, see Heb. ix. 1-11,) were burned up, and the new heavens and new earth appeared," (2 Peter iii.) Now, if at the destruction of Jerusalem there was a taking away of the first covenant; a removing of the old heaven and earth, and a burning up of the same; and if sin, Satan, death, and hell have their true and scriptural meaning in reference only to the two covenants of Sinai and Sion, as consequent upon the Adamic transgression-and proof to the contrary is defied-if these things be so, then are we warranted in concluding that the time when the covenant of Sinai was 66 everlastingly banished from the presence of God, and from the glory of his power," being the destruction of Jerusalem, and every thing opposed to God being comprehended in that covenant, and having no Bible meaning out of that covenant-that at the same destruction of Jerusalem all these the enemies were put under Christ's feet, the fall of Jerusalem being, if his own words are any authority, most indisputably his second coming to "reward every man according to his works." (Matt. xvi. 27, 28.) On the other hand, the common opinion of the day is, that so far from sin, Satan, death, and hell being destroyed in the finished work of Christ, these several enemies are stronger than ever; and truly they are so, if we consent to leave the Bible out of the question, and look at the revival of the Jewish economy as it exists in the different religious systems of the day. What is the origin of all this, which we believe *See Note C. to be a mistake? The truth is, that here, as in the matter of tribulation already mentioned, religious systems have fixed their own meaning to these terms, which is a meaning independent of the Bible; which knows nothing of what it was John's intention to convey, when he said, "Whosoever is born of God sinneth not;" and which carries itself, as might be expected, even into what these systems call heaven itself; for, holding a resurrection of the same body which is laid in the grave, they must believe that "flesh and blood" can enter into their kingdom of heaven, seeing that it is impossible to apprehend how the body which we now have can be raised, while yet it is denied that it is raised a flesh and blood body. But I am satisfied, as in the former series of types, so in this, to test both by the ministry, by the doctrine of Apostolic succession. We exhibited the antitype of the building of the temple by Solomon, in the opening of the temple not made with hands, at the sounding of the last trumpet, when the kingdom of God was fully established. Now the Apostle, in 1 Cor. xv., connects the sounding of the last trumpet with the doctrine of the resurrection "at the last trump; for the trumpet shall sound, and the dead shall be raised." Now we know, from the Acts of the Apostles, that the grand theme of Apostolic preaching was "Jesus and the resurrection;" so much so, that the Athenian philosophers imagined this resurrection to be the name of some God: and again, Paul declared, that “he was called in question of the hope of the resurrection of the dead, the hope of the promise made unto the Fathers; to which promise the twelve tribes, instantly serving God night and day, hoped to come." (Acts xxiii. 6, with xxvi. 6.) Now the resurrection, being part and parcel of that preaching of the gospel to which this promise was made, "Lo, I am with you alway, even to the consummation of the age;" therefore the resurrection must be limited by the same consummation of the age, and must consequently be past, the Apostolic age and ministry being now no longer visible, and the promise of Christ being now of none effect. No, say modern systems, the resurrection is not yet past. Then it follows, we must have preachers of the resurrection, and if so, we ask how is their doctrine established? What sign have these preachers that they are the great power of God? if they cannot shew the credentials of their ambassadorship, the authority for their preaching, the "outward and visible sign that it is "faithful" preaching, then no wonder that we reject them, and disbelieve their doctrine. But they give a sign. If, for a sign, they tell you and me of a "mouth and wisdom," is it such as we, their adversaries, can neither gainsay nor resist? If for a mighty wonder whereby to prove their authority, they talk of "a sealing of the spirit," or a sealing to their ministry, is it such as can overthrow the " sealing unto the day of redemption," which has been proclaimed to you, and is proclaimed this day? If they test a minister of Christ, and a steward of the mysteries of God, by what they call an ability to remove the stumbling-blocks out of the way of Zion's children, then should we long to see a specimen of their handiwork in removing the scandals which, on their own showing, I have laid on their path. If they can, as they say, wield the sword of the spirit in favoured seasons, there is opportunity given for |