ON SCRIPTURE TYPES. To the Editor of the Baptist Magazine. SIR, I have often wished that some of your correspondents would favour the readers of the Baptist Magazine with an Essay on the subject of scripture types, a subject which has not yet, perhaps, received all the attention which it demands and deserves. The doctrine of types has, I apprehend, been much abused by many well meaning pious writers, who seem not satisfied unless they find, or think they find, a type of Christ, or of redemption, in almost every chapter of the Old Testament. When amusement alone is the object, invention and fancy may be allowed their full exertion; but when we aim at religious instruction, we must be contented to take the Spirit of God for our guide. We should never wrest scripture to our purpose, but should make our purpose bend to that sacred authority. When imagination, unre strained by reason, and unconducted by scripture, is set to work, any thing may be made to resemble any thing. But if the interests of true piety be promoted, we must give, as we need and expect, much allowance; and so long as a metaphor presumes not to pass for a text or an argument, let me taphorical language be explained with candour, and the bold flights of an honest heart be treated with tenderness and respect. I wish to do this in directing your notice to a quotation I shall make, on the subject in question, from the Commentary of the late ex cellent Thomas Scott. Several in stances of a similar kind might be produced from his Comment, but I shall content myself with giving one extract on Samson's riddle, and leave it with your readers to determine whether or not, in this instance at least, the venerable author has not suffered his fancy to get the better of his good sense. "Samson proposed a riddle, which in its literal import meant no more than that he had got honey for food and pleasure from the lion, which, in its strength and fury was prepared to devour him, yet this explanation of the riddle may be interpreted as containing an emblem of more importance, and more hard to be understood, except by the teaching of God. The victory which Christ obtained over Satan, by means of his agonies and death; and his subsequent exaltation, the glory that redounded to the Father, and the spi ritual advantages thence accruing to his people, may be shadowed forth in it. Samson quietly submitted to be bound by the men of Judah, and to be delivered up to the Philistines. In all this he was a type of Christ, who in his retirement was rudely assaulted by the Jews, whom he could easily have destroyed, but would not; into their hands he surrendered himself." It is but justice due to the pious author to say, that although the closing paragraph, "In all this Samson was a type of Christ," &c. stands in all the former editions of his Commentary, it is omitted in the last: a proof this that he did not receive his first interpretation" by the teaching of God." While we justly consider the person, offices, death, and resurrection of Christ, as typified in the Old Testament by men of very different characters, and in very different situations, we should be care ful not to represent every minute circumstance mentioned in the Hebrew Scriptures respecting them as typical and prophetic. This would expose the whole doctrine of types to ridicule: for instance, what can be a greater burlesque on the scriptures than to suppose, as some have done," that the extraction of Eve from the side of Adam, while he was in a deep sleep, was intended as a type of the Roman soldiers piercing our Saviour's side while he slept the sleep of death;" or, as Jerome, who represents the gold, the silver, the ivory, the apes, and the peacocks, which were brought from Tarshish to Solomon, to mean "the writings of pagans and heretics." Such notions as these, and others equally absurd, which might easily be named, vended sometimes by novices, and sometimes by more aged divines, give a greater proof of the wildness of their fancies than the correctness of their judgments. Scripture, by direct appli cation, or by fair unrestrained analogy, ought to lead to regulate and to correct all our inquiries of this sort; we shall else be in danger of rearing a baseless flimsy structure in the clouds, which can afford neither shelter nor rest. We ought to be jealous and watchful over our own spirits, lest in endeavouring to justify or support preconceived opinions, we give to our own wild imaginations the solidity and weight of divine truth, and departing from the simplicity of the gospel, presume to stamp the poor trash of our own fancy with the sacred impress of God. To determine the nature and propriety of typical representation, it is of importance to inquire whether or not the resemblance which we mean to pursue has a tendency to promote some moral, practical, pious purpose. The tree is known by its fruit. We ought cheerfully to relinquish the most favorite analogy rather than seem in the slightest degree to misrepresent, disguise, or pervert the truth. G. B. Hackney, October, 1824. We are of opinion that it is never safe to consider Old Testament histories as types of Christ and the church; excepting the pen of inspiration in the New Testament has made that application of them, as in the case of David and his afflictions; or of Sarah and Hagar, and their contentions. Edit. Sentiments of MILTON respecting Baptism and Communion. EXTRACTS from a work published by command of his present Majesty, enti, Obituary and Recent Deaths. MR. JEREMIAH MUMFORD. DIED, on Lord's-day morning, Dec. 26, 1824, at Towcester, Northampton shire, Mr. Jeremiah Mumford, after a long affliction, under which he was enabled to exercise an humble submission to the disposal of divine providence. He was born in the year 1750; and when about the age of fifteen, he was alarmed by two terrific dreams, which awakened his attention to his condition as a sinner, and excited him to begin to live a new life. He began to search Some the scriptures, to pray in earnest, and to forsake his former companions. But these impressions were fluctuating, and soon passed away like the morning cloud and the early dew. time after this, he very narrowly escaped being crushed to death between a waggon and a wall. This circumstance renewed his convictions, and he not only blest God, who had not doomed him to eternal misery, but was now dosirous to be found in the use of the means. During this period, his convictions do not appear to have been abiding; there were none of those rooted habits of piety and godliness, by which he was afterwards so eminently distinguished. In 1775, he entered upon the business of life; and now, for seven or eight years, it appears that his worldly concerns occupied all his mind, and all his time; so that he lost all concern for his soul; he could live without prayer, and was at ease in a state of awful distance from God. At length he was aroused from this indifference, and felt a concern to hear the gospel. He now began to attend the ministry of an eminent and useful servant of God, in the establishment. Here, he observes, "I became gradually enlightened, and felt something of the sweets of religion. I began now to hear to purpose. Having a brother residing in the same village with myself, who felt the import ance of religion, we established a prayer-meeting, and had the gospel Occasionally introduced into the place. Feeling the importance of the gospel myself, I now longed for the salvation of others; and my wishes were in some respects realized." His family increasing, he found it more convenient to attend at Northampton. And now he felt, to use his own words, a deeper interest in divine things than before. "I felt now a concern to keep holy the Sabbath-day, and to attend to no worldly concerns that could possibly be avoided; sin became encreasingly burdensome; and it was my concern to acknowledge the Lord in all my ways, and entreat him to direct my paths. My lamentation was, that I had so departed from the Lord, that I had prayed so little, and done so little for him.' About this time, he heard the late venerable Fuller, from Psalm iv. 3. Of this subject he often spoke, as giving him a clear view of the way to heaven, as a holy way. Now, he was led, from Joshua's resolution, (xxiv. 15) to commence family worship; he could no longer neglect so important a duty. And though he met with opposition from within and without, he could adopt the language of the poet, and say, "Fresh strength I gain to run the race, By waiting at a throne of grace." It was now he began to appear an eminent saint. His concern was, that his spirit and conduct might accord with his profession; and others could not but acknowledge, that he adorned the doctrine of God the Saviour. Having attended the Baptist meeting, College-lane, for some length of time, and being brought to see that baptism by immersion was scriptural; and hearing Dr. Ryland preach from these words, "Come in, thou blessed of the Lord, wherefore standest thou without?" he was baptized and united with the church in 1798. This day, he observes, was a happy one to my soul. But his enjoyments were soon interrupted by an allotment in Providence he did not expect to witness. Being a Dissenter, he was turned out of his farm, and was obliged to seek an babitation at another village. In this place the gospel had not been introduced. Here, feeling for poor perishing sinners around him, and being influenced by that benevolence the gospel inspires, he had his house licenced, and on the evening of the Sabbaths he used to speak from a portion of scripture, and had the happiness to find many attend. After some length of time, he obtained another farm at Woodford. The nearest Baptist interest being Westonby-Weedon, he was dismissed from the church, College-lane, Northampton, to that under the pastoral care of the Rev. R. Clarke, at Weston. But after a few years had elapsed, increasing bodily infirmities rendered him incapable of business, and this occasioned his removal to Towcester. And in October, 1819, he became a member of the Baptist church in this place. Being now freed from the concerns of time, he enjoyed much, was crucified to the world; and on every occasion, his language was, Jesus is precious. "None but Christ to me be given, None but Christ, in earth or heaven." Having repeated attacks of paralysis, he became incapable of attending at the house of God for more than two years before his decease; but he still discovered the same spirituality of mind, till at length, he lost all mental energy, and became disqualified for any religious exercise. But as the scriptures do not make the circumstances attending our decease, proofs of moral character, but teach us to look for these in the life; there was abundant evidence, that though he had not living comforts in dying moments, he was safe in death. As a believer, he was freed from the curse, was the subject of that work which cannot be destroyed; and, therefore, unless the purposes of God can fail, he has passed the Jordan of death in safety: and now the immortal spirit, unfettered by bodily infirmities, is uniting with the multitude that cry, Worthy is the Lamb that was slain, &c. His death was improved from Acts xi. 24. "He was a good man, and full of the Holy Ghost, and of faith." He was not distinguished for any rare talent, but he was remarkable for his devotional spirit, his great heavenly mindedness, and deadness to the world, so that all who were acquainted with him, were charmed with his piety. He was an example of diligence. Although employed in agricultural pursuits, which, at all times, require carly rising; yet he was accustomed to rise so early as always to secure a portion of his time for devotional exercises, before he entered on the labours of the day. But he was most distinguished for his constant acknowledgment of the band of God in every circumstanco, so that it was his usual practice, even before going to market, to supplicate a throne of grace, that he might be protected from evil, and that the Lord would prosper him in the business he had in hand; and when he returned home, he would retire to give thanks to God, before he partook of any re freshment. Such was the character of the deceased, and while the name of the wicked shall rot, his name will long be had in remembrance. J. B. T. Review. THIS is a very sensible, pious sermon, and peculiarly adapted for usefulness. No one engaged in the important, but often oppressive toil of the Sabbath-school, and who is often called to bear up under disappointments peculiarly afflictive, should be without this very appropriate discourse. The text is in the 49th chapter of Isaiah, and at the 4th verse; and the preacher takes occasion to introduce "first, some of the circumstances which, in the judgment of sense, may tend to depress" the ardour of teachers in Sabbath-schools. And, secondly, some considerations which, under the influence of faith, may stimulate "them to perseverance." And, under this first division of the subject, the following causes of depression are noticed:-1st. The teachers of inspired doctrines have " to encounter the natural disinclination of the sons of Adam towards the things of God.”—2dly. “They have to labour on a waste, peculiarly rough and unfitted VOL. XVII. for the previous seed."-3dly. The shortness of the time that is allotted to the labour of the teachers in Sabbathschools, and the " lengthened intervals between may much discourage."+ 4thly. "Too often the disorders and ill influences of the homes, to which" the children must be dismissed, destroy hope.-5thly. Amidst these obvious difficulties," a view of the sacrifices which the teachers make may be so taken, as greatly to discourage future effort.-6thly. "The nature of" the object proposed, the conversion of the soul to God, may depress the minds of those who labour for its attainment. their inability to instruct in spiritual -7thly. "A sense or a suspicion of" things, may frequently much disconrage."-8thly. "The ingratitude of children and of parents must be nambered among occasions of depression." 66 9thly. "The blight of some of" the "dearest hopes" will powerfully afflict. -10thly. "The number of youthful crimes and youthful miscreants, after all" that Sabbath-schools" can do, may sometimes induce the language of the text."-11thly. 66 The perverseness of those who are unfriendly to" the 2 M "object" proposed, may seize occasion from this circumstance, to" censure" the “endeavours" that are made to instruct the rising generation.-12thly. Discouragement may have been felt from "the inattention of professed friends." Under the second division of the sermon, we have the best reasons for perseverance in the good work of Sabbath-school teaching. To those employed in it, the preacher thus addresses himself. 1st. Your work is in direct subservience to, and indeed a constituent part of, "the Redeemer's. -2dly. As it takes its origin from him, so it is conducted under him; so that your appeal is at all times, from the bar of man to his decision."-3dly. *As your work is with him, so it combines with it his power and grace."4thly. "As your work is with the Lord, and your judgment with your God, so he gives you many enconraging foretastes of that judgment. But, finally, whatever may be its effect amongst your scholars, let this be your great support, you yourselves shall not Jose your reward." Such are the points that are well ilJustrated, and the truths that are powerfully enforced, in this admirable sermon; and while there is very much in it which those immediately addressed should never forget, all who are engaged in holy and useful endeavours to effect good, may peruse it with the greatest advantage. quently invited to consider the devout reflections which its contemplation must suggest to minds habitually occupied in spiritual exercises, than that snch a divine formulary should have so often become the theme of the Christian teacher in the progress of his ministerial exercises. And, we doubt not, but future visitants to this part of our Redeemer's invaluable instructions, like the worthy author of the present discourses, being cheered and refreshed themselves, by the pure stream of divine truth, will be, also, constrained to give enlarged utterance to their enlightened views and devotional feelings. The volume before us contains ten discourses-the ninth, however, is divided into two, making, in fact, eleven in the whole. These are sermons of no ordinary merit: they have been elaborated with much care, and though, in some paragraphs, they may be somewhat declamatory, they display considerable ability. The sentiments are always important, the imagery is frequently striking, and the style often dignified. Aided by the preacher's distinct and energetic enunciation, many passages must have been exceedingly impressive in their delivery. In his immediate circle these will be recognized, and perused with peculiar satisfaction; while, by pious readers in general, this work will be considered as highly respectable, and esteemed as a valuable addition to the accumulating helps to spiritual improvement. We sincerely wish our limits would permit us to do more ample justice to our author and ourselves, by quoting largely from these discourses; but we can only make room for the following extract, taken from the sixth. "My brethren, it is in this season of penitential agony, that forgiveness appears of all blessings the most desirable, and that the contrite heart, with sincerity and surpassing earnestness, adopts and urges the prayer of our text. Are there any persons in this assembly, who, at the review of their offences, are affected in a similar manner? Are you troubled for Do you go mourning all the day? Are your sins? Are you bowed down greatly? you ashamed and afraid to look up? Do not, I beseech you, attempt to repress the recollections which awaken this auguish. Do not try to alleviate your pain, by for |