Scripture Queries and Answers. long the original state after creation lasted, or how long or THE BASKET OF FIRST-FRUITS. II. Deut. xxvi. M. F. asks, whether the basket of firstfruits is limited to the entrance of Israel into the land, or whether it was a repeated and constant oblation? also, wherein it is verified in believers now? I. Genesis i, 1. Is not the Hebrew word bara, (to create,) interchangeable with the word asah, (to make,) if not yatsar, (to form)? May we not, then, limit the Mosaic account to the making heaven and earth with a view to man, leaving untouched its origination out of nothing in the depth of antecedent ages? Bishop Pearson (Exposition of the Creed, ii, p. 61, Oxford, 1797,) affirms that the three verbs in question are promiscuously used, as, e.g., That it applies to Israel's possession of the land at any Isa. xliii, 7. Dr. Pusey also, in a note to Buckland's Bridge-time is plain. The last words of the first verse imply as water Treatise, denies that the first of them means "to much: "And it shall be when thou art come in unto the make out of nothing." R. land which the Lord thy God giveth thee for an inheritOur answer is simple. The word bara answers as ex-ance, and possessest it, and dwellest therein, that thou shalt actly as possible to our English "create," or bring into existence. But just as in our own tongue, so in the Hebrew, the word is applied in a figurative way, flowing out of the idea of creation, but more or less remote from this strictly proper sense, according to the subject. Thus, when an artist talks of "creating a classical taste," or when a merchant speaks of "creating capital," every one understands what is meant by their phraseology; but this in no way impairs the true and absolute force of the word, when used of God's creating the universe. Moreover, the occasional interchange of the words under certain circumstances by no means interferes with the precise and peculiar meaning of each. Thus, the same thing may be created, made, and fashioned; but this does not warrant the inference that all three words, or the thoughts conveyed by them, are identical. Asah is used most largely in the Bible for all sorts of things made or done, whether by God or man; yatsar is used for working things into shape, and is metaphorically applied to thoughts and persons also; and all agree that the three words are in no way incompatible; but it is lack of discrimination to treat them as exact synonymes, whether employed strictly or ever so freely. Thus, asah is, with the utmost beauty and truth, said of the six days' work, (Exod. xx, 11,) whereas both bara and asah are used as strikingly in Gen. ii, 3, literally "created to make." Next, there is the greatest propriety in the use of bara in Gen. i, 1, where a making up, or a forming into shape, of what existed already, would be out of place. In other words, bara, in the most rigorous sense of originating or producing out of nothing, is here required, and therefore neither asah nor yatsar would be seasonable. For if we suppose that this first verse merely speaks of a reorginization, or some kindred process, of existing materials, then it would be false to say "in the beginning," for the hypothesis makes them to have had a being before. In other words, if it be really the beginning, the word expressive of giving existence to that which ulteriorly had none, is needed. Whatever making or forming accompanied or followed the act, creation is the thought here, and bara is the right Hebrew word to convey it. So Gesenius, and the recent Jewish translation of Genesis. (Bagster's.) It is important to bear in mind that there is no ground for identifying the condition of the created heavens and earth in verse 1, with the chaotic state described in verse 2. Thousands or myriads of years may have intervened between the creation and this confusion-we say not, did intervene, but may have filled up the interval. It would be strange, indeed, to suppose that God created a mass of confusion, when it is written that He in the beginning created the heaven and the earth. It is not written that in the beginning the earth was desolate and void, and that darkness was upon the face of the murmuring deep. We are told that such was the state of things when the Spirit of God hovered on the face of the waters AFTER the creation, and BEFORE the six days which at length beheld the Adamic world in its primeval beauty. But how take," &c. Exod. xxiii, 19; Lev. xxiii; and Numb. xviii, 13, fully confirm this. It was a standing ordinance in the land. The spirit of the offering is also clear: a full profes sion before God that they possessed the things which He had promised to their fathers. Their father had been a Syrian ready to perish, a slave in Egypt, and redemption had brought them out thence, and into the good land of which they were now in full enjoyment. Therefore were they come up to own the Giver, in offering to Him the firstfruits. They worshipped and rejoiced in every good thing the Lord had given them, and this in grace, with the Levite and the stranger. How all this bears on the way in which the believer now makes the offering is evident. All his worship is but the answer, the reflex, and bringing back to God of the fruit-the first-fruits, if true faith and godliness be there, of what God has revealed Himself to be to him, and of that heavenly joy into which He has introduced him. Such is properly what the Lord calls" that which is your own;" for on the earth we are pilgrims, in the desert it is not "ours." The characteristic of piety will be found to be, in scripture, and everywhere, and ever, that the first effect of blessing is turning back to God and owning it there, not the personal enjoyment of it, which, without this, turns us from God. The love that gave it is more present than even the gift. See Eliezer at the well, (Gen. xxiv,) the cleansed Samaritan leper, (Luke xvii,) and a multitude of other examples. He who gives is more and more before us than the gift itself. This is the elevating character of divine enjoyment. Then surely we do enjoy it, freely and blessedly, and the stream of grace flows out to the Levite and the stranger-to those whose hearts are in need, and who have not an inheritance in the land we enjoy. It is, then, the return of the heart to God in the enjoyment of the heavenly blessings which are the fruit of redemption. The Christian too can enjoy or so worship when he has the consciousness that heavenly things are his. It is the profession, the open avowal of this; if he has not this consciousness, neither can he bring his basket of first-fruits. "A Syrian ready to perish" was a thing past. The worship was grounded on possession of the blessing and on a known inheritance-"type of sitting in heavenly places in Christ Jesus." It is not thankfulness for promises, however surely that has its place, but thankfulness that they are accomplished-in Christ, yea and amen. Redemption is owned as an accomplished thing that has put us in possession, though for the redemption of the body we have yet to wait. Indeed, this is the general character of Deuteronomy. It is not drawing near to God in the sanctuary by means of sacrifice, but the people-not the priest merely for them are themselves in possession, and hence the sentiments towards God Himself, and towards the desolate of men, in the enjoyment of the blessing; for free grace becomes him who has received all through grace. Compare Deut. xvi, where even the various degrees of this are traced in the three principal feasts of the Lord. Hence also the respon sibility of the people as to the continuance of the enjoyment of the blessing; for it is in the path of obedience that such enjoyment is known. Deuteronomy is a book of the deepest practical instruction in this respect. THE TEN VIRGINS. III. Matt. xxv, 1—11. E. J. H. asks, whether the virgins, in Matt. xxv, went to meet the bridegroom on his way to the bride's dwelling, or whether they met him on his return home with the bride? He inclines to the latter view, especially as the Syriac, Arabic, and Vulgate add “and the bride" to the close of verse 1, which at least indicates the custom that prevailed when these versions were made, even if the addition were unwarranted. Are the virgins of the parable identical with the 144,000 of Rev. xiv, "for they are virgins," and with those addressed in Rev. xix, 9, "blessed are they which are called to the marriage supper of the Lamb?" If the oil symbolizes the unction of the Holy Spirit, could the foolish virgins have had any in their lamps, as some suppose? Does verse 7 imply more than that they too lit or relit their lamps, which showed light for a certain time, because the wick would burn, but being unsupplied with oil it soon burnt out? as nations drink the wine of the wrath of her fornication. (Verse 8.) Here the figure of virgins, equally applied to the foolish and the wise, is simply taken from the familiar circumstances of a nuptial train in the East. There might at first sight seem to be more affinity with the guests at the marriage supper of the Lamb in Rev. xix, 9. But there is this essential difference, that in Matt. the scene is on earth, (the bride not being named, as being outside the mind of the bride is the prominent figure next to the Lamb, though the Lord there,) while in Rev. it is a heavenly scene, and we find that there are others blessed at the same time, who reject "and the bride," it is clear that Christians are set are distinct from her. In Matt. xxv, whether we receive or forth, not by the bride, but by the virgins, who leave all and go out to meet the Bridegroom, Christ rejected, but returning from heaven. This calling was long forgotten during His delay. Those who had gone out, according to this position, but who had actually got back into ease in the world, are again awakened by the cry of His speedy advent, which is due time, according to the real possession or the absence of raised at "midnight." Separation practically takes place in the Spirit. For the Lord lingers long enough, after the cry which aroused all, to put this to the test. THE LORD RETURNING FROM THE WEDDING. IV. Luke xii, 36. It is asked whether this verse coincides, or is to be connected, with the parable of the virgins in Matt. xxv. It would rather seem to be a comparison to show the responsibility of the saints and the grace of the Lord; but it is not a history or prophecy thrown into parabolic form, as we have in Matt. xxv, and therefore a comparison with the virgins would be apt to mislead. 66 NOT TO COMPANY." Though the Arabic is erroneously included, the external evidence is a good deal stronger than E. J. H. supposes. The famous Codex Bezæ Cantab. (D) with eight cursive manuscripts, the Peschito and Philoxenian Syriac, the Itala, the Vulgate, the Persian, the Armenian, the Francic and the Saxon versions, with three or four fathers, add "and the bride." Nothwithstanding, the vast mass of the best MSS. is adverse, (including the uncials, technically known as B, C, E, F, G, H, K, L, M, S, U, V, X, 4,) not to speak of the Coptic and Sclavonic versions, &c. The internal evidence is so decidedly opposed to the words as to leave no doubt V. 1 Cor. v, 9, 10. J. D. raises a question as to the that the usual text is correct, and the addition a mere but accuracy of the English Bible, in rendering où Távτws, “not not unnatural gloss. This, understood by some, was ex- altogether." He enquires whether the words are not rather pressed by others, and thus it probably crept into a few to be viewed as emphatically negativing any companionmanuscripts and many versions. As to the sense, it seems ship or intercourse with the worldly characters which are plain that the bridegroom is represented as coming to the afterwards enumerated, and whether verse 11 is not a suphome of his bride. Not, however, she, but the marriage plement, regarding professed Christian brethren, who are retinue is the object of the Spirit here. "Then shall the to be yet more stringently dealt with. The best versions, kingdom of heaven be likened unto ten virgins." It is a ancient and modern, which are accessible to me, (including general picture of the finally contrasted portion of "the the Syriac, Vulgate, Beza, Luther, De Wette, the Elberwise" and "foolish," who bore the name of Christ during feld, the Dutch, Diodati, Ostervald, the Lausanne, &c.,) His absence, embracing the state of things from the first appear to give the same sense as the authorized V., which, in expectation of the Bridegroom till His return. "Then" my opinion, necessarily flows from the last clause of the verse. seems to refer to Matt. xxiv, 50, 51, and shows that, when For what is èmel ¿peínere &ρа ÈK TоÛ KÓσμov ¿¿eλdeîv, but a the Lord comes in judgment, the lot of many will be decided, proof of the futility of an absolute avoidance of worldly bad who might look very well at first going out with the true-men?" for then ye must needs go out of the world." The hearted saints to meet the Bridegroom, and who afterwards, apostle proceeds to show that the command not to keep when slumber overspread all, even the wise, might look no company refers to communion in any way with guilty worse. But when the "day" and the "hour" arrive, how brethren so-called. vain to have taken the lamps of profession without the oil, the Holy Spirit, who alone can sustain in testimony and in waiting for Christ. The foolish "took No oil with them " is distinct and conclusive, as to the last question. It may be remarked that the parable partakes of that historical character which attaches to the likenesses of the kingdom of heaven, differing as to this from the parables of the household servants and the talents, which precede and follow it. They are individual in their scope; whereas in the virgins we have a representation of the government of the heavens as a whole, with a special view to the closing scene, to which the opening word "then" seems to call attention. We ought not to identify the virgins here with those in Rev. xiv. In the last the remnant so described owe it to their purity (verse 4) in contrast with the mass who defiled themselves with Babylon, that great city, which made all OBEDIence and sprinkLING OF THE BLOOD OF JESUS CHRIST. VI. 1 Pet i, 2, 3. Do the words, "of Jesus Christ," apply to one term or both? and what the Jewish allusions? The words apply to both, doubtless. The whole passage characterizes the position of the Christian with reference to that of the Jew, in virtue of being begotten again to a living hope. (Compare chap. ii, 4, 5, and Matt. xvi, 16.) Our inheritance is incorruptible, is in heaven. The election of the saints is according to the foreknowledge of God the Father, made effectual, not by such earthly deliverance as Jehovah had wrought, but by sanctification of the Spirit: all natural references, by contrast, to Israel's portion, especially as Peter writes to the sojourners of the dispersion. So again, the double character of Christian standing before God. It is Christ, not the sealing of a legal covenant, not the blood of bulls and goats. We are set apart, by the quickening the very opposite of death, or the state beyond it. In other words, Mr. W.'s book exhibits, to say the least, a complete void as to the proper hope of the Christian and the Church; or, rather, he substitutes the individual consolation and blessedness of the departed saint for our real hope in the coming of the Lord Jesus Christ. Scripture represents the Lord Himself as an expectant, and much more the saints, whether in heaven or on the earth. "The Spirit and the Bride say, Come." The Triumphs of Divine Grace. By M. L. R. London: Collingridge. power of the Holy Ghost, to the sprinkling of Christ's says St. Paul, "that mortality might be swallowed up of life"blood, and the obedience in which He walked on earth -practical obedience. The obedience of Christ differed from the law in every way. Law promises life when we have kept required and imposed commandments; Christ's obedience was the expression of life in love. Self-willlust-exists in us: law forbids its gratification. If I submit, I am counted obedient. Christ never obeyed thus; He came to do God's will. Obedience was never for Him a bridle put on a contrary will. We need, alas! such a bridle still; but proper Christian obedience is the delight of our new nature in doing the will of Cod, whose commandments and word are the perfect expression of it for us. It is what James calls "the perfect law of liberty." Christ's motive for action was the will and word of His Father; so it is ours as Christians. "Begotten again," for the spiritual Jew conveyed the idea of a new state, such as Ezek. xxxvi presents, and referred to in John iii. The whole truth being now made clear, we know that this takes place by the communication of a new nature in Christ. He becomes our life, being a quickening spirit. Hence it involves a new position, even His own, as the object of faith now. THE POSITION OF THE APOSTLES IN GLORY. VII. Matt. xix, 28. Mr. C. enquires as to the heavenly place and portion of the twelve, seeing that they are here promised the highest seats of dignity and rule in relation to the tribes of Israel, "in the regeneration," or the times of restitution, the true year of Jubilee here below. The other side of the glory, which is theirs, is seen in Rev. xxi, where the names of the apostles are not merely written on the gates, but in the twelve foundations of the heavenly city. They will have their place in the glorified Church on high, as ordered in the eternal counsels of God; but this will not clash with their special connexion with Israel on earth. God has made known to us the mystery of His will, that for the administration of the fulness of times He is to head up all things in Christ, both which are in heaven and which are on earth, even in Him, in whom also we have obtained an inheritance. Our Study. Christ our Gospel. Four Sermons preached before the University of Cambridge. By the Rev. W. F. Wilkinson, M.A., &c. London: Hatchard. The best thing in these discourses is the undisguised prominence given to the person of Christ. The exposition of His work is meagre. Thus Mr. W. says, (p. 60):—“ Atonement, a reconciliation of God to sinners." Scripture never so speaks, especially if we read Rom. v, 11, as we ought, according to the margin and not the text. Atonement looks God-ward, reconciliation towards man. Both are found in Christ only. He is the propitiation, or atoning sacrifice, for our sins; and by Him God has reconciled those who believe to Himself. Atonement was absolutely needful; but it remains true that it is God who reconciles us, not we Him. He received the atoning blood; we receive the reconciliation. (Compare Rom. v, 10; 2 Cor. v, 18-20; Eph. ii, 16; Col. i, 21.) The last sermon on " Hope" is just what one might expect from the text on which it is founded for precious as is the truth and comfort conveyed in Phil. i, 23, it does not refer to the subject in the most distant The whole discourse flows on consistently with this false We do not mean, of course, that the author denies Christ as our hope, but he uniformly dwells on the separate statecommunion with Christ after death. It is evident that this is to neglect and ignore the testimony of scripture. For, blessed as it assuredly is for the saint to be with Christ, on departing, it is not what we ought earnestly to desire, but rather to be clothed upon: "not for that we would be unclothed, but clothed upon,' way. start. We can say little of this account of a young man's conversion and death. There is a great deal too much dwelling on feelings and experiences-the grand hindrance, among sincere believers, to settled peace. There is also an undue regard to outward providences. We are to be led by the Spirit of God, who works through the written word, so as to make us own Christ practically as our Lord, and not merely as Saviour. No doubt, God controls circumstances and orders all things for good to them who love Him. But we have to bring providential circumstances to the test of the word, instead of being guided by them. Notes of the Month. BIBLE REVISION. On Feb. 4, at Convocation, Canon Selwyn gave notice of a motion, requesting that a body of learned men, well skilled in the original languages of the Holy Scriptures, might be appointed to consider the amendments of the authorized version which had been already proposed, and to receive suggestions from all persons who might be willing to give them. Archdeacon Denison gave notice of the following amendment to that motion, "That it is not expedient that this house give any encouragement to a revision of the authorized version, whether by way of insertion in the text, marginal notes, or otherwise." Dr. C. Wordsworth gave further notice of a motion, striking out amendment, to the effect that it was undesirable to countenance a sort of middle path, between the original proposal and the any efforts towards changing the authorized text, and that alterations which might be made should be confined to the margin. Dr. Cumming has published a well meant pamphlet on the same subject, the substantial point of which is "to let well alone." But it is deeply to be regretted that he ventures into a field where limits and even surface are unknown to him, and where no assumes that the common Greek Textus Receptus is the original flights of popular oratory will cover his mistakes. Thus he text! and that to seek to purify the Elzevirian edition, is to fact, that Dr. C. does not understand that the original text (or improve the original!! It is hardly conceivable, yet is it the the ipsissima verba of the Spirit) exists in no one edition or manuscript now extant, but must be sought in all the ancient manuscripts, versions, &c., that can be found, each of which helps towards an exact reflex of that text. No doubt a severe exposure word. must be the consequence of such temerity, to use no harsher The principal of St. Aidan's seems to be committing himself in a way not unlike Dr. C., if one may judge from the Christian Annotator for Feb. 14. Postscript to our Readers, Contributors and Correspondents. I and II of the BIBLE TREASURY (consisting of Four Nos. each, in a new wrapper) are now ready, price one shilling each part, which will be sent post free to any address on the receipt of twelve stamps. It is proposed to continue the issue of shilling parts at regular intervals, and to conclude Vol. I at the close of the present year, with the usual title-page, indices, &c. In answer to several enquiries, the publisher begs to announce that Parts No MSS. are returned unless it be specially requested, and stamps sufficient to cover the expense of postage be sent at the same time. All communications and books for review to be sent addressed to the EDITOR OF THE BIBLE TREASURY, care of D. F. Oakey, 10, Paternoster Row, to whom all advertisements should be sent. Reviews. THE TYPES OF SCRIPTURE.* NO. V. THE TABERNACLE, AND ITS VESSELS. bolical meanings, and conceives simply that such metals, fabrics, &c., were employed as were at hand, and conveyed the most fitting impressions of God's majesty. Hence precious stones, gold, silver, blue, and purple, and scarlet; hence the choice of shittim or acacia wood, as the common and only suitable tree in that THE introductory section of our new chap. ii (book part of Arabia. But separate and spiritual meanings iii) enters at great length into the question why Moses are eschewed as "without any solid foundation," was instructed in the wisdom of the Egyptians. Much splendour of colour and rarity being the grand conof the argument appears to us extremely human, and siderations. "So far as the metals were concerned, it may be doubted how far anything satisfactory to we see no ground in scripture for any symbolical the author himself is elicited. Such discussions tend meaning being attached to them, separate from that to draw away attention from the genuine source of suggested by their costliness and ordinary uses. A Moses's commission--the vision of glory in the burn- symbolical use of certain colours we undoubtedly find, ing but unconsumed bush-to the circumstances that such as of white, in expressing the idea of purity, or preceded that great sight, or the flight into Midian of red, in expressing that of guilt; but when so used forty years before. The worldly lore of Moses had the particular colour must be rendered prominent, no more to do with the deliverance which God wrought and connected also with an occasion plainly calling for His people, than the honour proffered by Pharaoh's for such a symbol. This was not the case in either daughter. The influence of these earthly advantages respect with the colours in the tabernacle." Of course, was rather negative than positive, inasmuch as they we altogether reject such an arbitrary settlement of put Moses to the test, and proved whether he sought the question, as well as the reason for it in the conhonour and ease for himself, or was the ready, willing servant of God's glory in behalf of Israel. Particular care seems to have been taken by God to guard against the rationalistic dream that either the redemption from Egypt, or the subsequent legislation in the desert, was derived, in any degree, from his early training in the learning of Egypt. Much more reasonable would it be to point us to the lessons he learned in solitary walk with God, as he tended the flocks of Jethro in the wilderness; for even the deliverer had to discover, by painful experience, that he was entirely dependent on God for the time, and the manner, and the wisdom, and the power that delivers. God would mark evidently that Egyptian might and knowledge could claim no part in His wonderful work. What was learnt there must be unlearnt first in lonely discipline; and "Of what, then," says Dr. F., (vol. ii, p. 236,) the hasty zeal which supposed that his brethren must" was the tabernacle a type? Plainly of Christ, as understand all at once the purpose of God, is set aside, that the saving strength might have its spring and its direction in God Himself. From more than one distressingly low and carnal reflection on this head, we turn to the happier theme of the tabernacle, or habitation of God, which He in His condescension deigned to occupy until the due time came when He settled His people in the outward rest of the kingdom-of course in type. A tent was all He would use previously; but that was the tent of meeting-not merely where Israel was to meet, but wherein God was to meet them. It was also called the tabernacle of testimony, because in its inmost recess lay the ark containing the tables which bore witness of that which God required from man. In regard to the materials and general structure of the tabernacle and its utensils, Dr. F. discards sym The Typology of Scripture: viewed in connexion with the entire scheme of the Divine Dispensations. By Patrick Fairbairn, Professor of Divinity, Free Church College, Aberdeen. Second Edition, much enlarged and improved, vols. i, ii. Edinburgh, T. & T. Clark, 1854. 2 The Synopsis of the Books of the Bible, vol. i, Genesis to 2 Chronicles. London: T. H. Gregg, 24, Warwick Lane, Paternoster Row. No. 11. Vol. I.-April 1, 1857. tradictions of typologists. Our ignorance, or that of It is to God manifest in the flesh and reconciling flesh to God." With the general idea we agree, if we did not know that the sentence only keeps the promise to the eye, for in p. 242, the characteristic error of the typical writers is said to be for the most part understanding everything " personally of Christ." It may be, too, that the phrase, "reconciling flesh to God," is not intended to convey anything strange and unsound. But we do object to it as an unscriptural expression, calculated to cover and countenance the evil spirit of semi-Irvingism, which, we fear, is far from being wholly exorcised from its northern haunts. The Bible teaches, that God was in Christ reconciling the world unto Himself; but that is another thing, and evidently in contrast with His government under the law, which put sinful men far off, instead of seeking such. When Jehovah came down on Sinai, bounds were set, and death menaced him who should venture to touch the mount. But God was in Christ, reconciling, not repelling, and trespasses were discovered in all their hatefulness, but not imputed, as was necessarily done in the legal system. Such, too, was the aspect of God in Christ, not merely to Israel, but to thus more manifestly from above, the grouping is the world. But this has nothing really in common beautifully perfect. For we have the priests regulated with "reconciling flesh to God." Still less is there in their due place (Exod. xxviii, xxix) before the anything resembling it in the blessed actings of God Spirit enjoins those things which distinctly typify the which laid the basis of all reconciliation in the cross means of drawing near to God, or what the priests and death of Christ. For man was too far gone to required for their sanctuary services. In other words, be profited even by the incarnate Son of God: he was the first portion runs from chap. xxv to chap. xxviii, lost, and salvation by blood was absolutely needed, 19, and consists of the various manifestations of God, and a new and risen life from God. The true doctrine, from the ark in the most holy place down to the brazen then, is not that Christ's flesh was the representative utensils and pins of the exterior court. The next two and root of all flesh as redeemed, but that He has re- chapters concern Aaron and his sons, with the preconciled us who believe, in the body of his flesh fatory verses about the oil which fed the ever-burning THROUGH DEATH. Thus divine favour flows through lamp-though even here we doubt not that the idea, and rests on the ground, not of incarnation merely, true of every institution before the priests are formally but of redemption. Christ was the "seed corn," no introduced, is the manifestation of God spiritually; but doubt, but that figure is the one expressly used by after they are fully brought before us, we have, in chap. our Lord to show that, till death and resurrection, xxx, the golden altar of incense, reserved till now, the there was and could be no fruit of like kind. "Ex-ordinance of the atonement, the money for the service cept a corn of wheat fall into the ground and die, it of the tabernacle, the laver of brass, the holy anointing abideth alone; but if it die, it bringeth forth much oil, and the perfume or incense for use before the fruit." Enemies as we were, we could not be re- testimony." The reason is plain. These, one and all, conciled to God save by the death of His Son. No- set forth, not God's displays to man, but the gracious thing short of the cross could reconcile us unto God provision for such as draw near to God, and therefore in one body, because there only the enmity was slain. they rightly follow the account of the due attire of the Hence, whatever the blessed and perfect display of priests, and of their official inauguration. This divine God and man in His person here below, Christ is line of demarcation has altogether escaped the notice never treated as head of the body till He arose "the of Dr. F., or of the German theologians whom he beginning, the first-born from the dead," and ascended generally follows. to heaven. He was born King of the Jews, as He had ever been, and ever shall be, the only begotten Son of the Father; but headship of the Church was a new relationship, only taken in resurrection and heavenly glory. As to all this no small confusion reigns in the "Typology." The consequence of neglecting God's land-marks is plain. Another order usurps its place, and confusion is the inevitable result. The view borrowed from Hengstenberg is utterly inadequate to account for the phenomena within and without the sanctuary: it gives no key to the remarkable groups in which God The true design of the tabernacle, viewed in all its has set things. It is a poor solution of these enigmas parts, in the book of Exodus, we believe to have been to lay down as an indisputable maxim that the Holy of mainly two-fold. First, there was the display of the holies presents the things to be believed concerning ways of God to man; and secondly, there was the God, and the holy place the things to be done by His presentation of man, or of the priests who acted for believing people. Or, to cite the words of our author, man, to God. A remarkable proof and confirmation" as Christ's whole undertaking is something sui of this appears in the arrangement, which at first sight seems so peculiar, not to say disorderly; for the golden altar, on which the incense was burned, is not classed with the other vessels of the sanctuary, (Exod. xxv,) nor is the laver treated of in the full description given of the outer court where the great brazen altar of burnt-offerings appears. (Exod. xxvii.) It is absurd, if we only think of Moses, to imagine that such a disposition of the holy vessels was the result of negligence or hazard: it is wicked so to think, if we own that God inspired the book, and directed the entire matter. As the directions stand, all the details of the vesture and consecration of the priesthood come in between certain of the holy vessels. It is not that they divide those pertaining to the holy of holies, nor even those of the holies in general, from the court outside. Man might have so arranged things, and called it order. But the order of God is always profound and complete, and our wisdom is to follow and learn, not to judge, save in the sense of discerning its admirable propriety. Here, though not obvious, and generis, and chiefly to be viewed as the means of salvation and access to heaven, provided by God for His people, as under this view it was already symbolized in the furniture and service of the most holy place, it is better and more agreeable to the design of the tabernacle to consider the things belonging to the holy place as directly referring only to the works and service of Christ's people." (p. 333.) Said we not truly that when Dr. F. spoke of the tabernacle as a type of Christ, (p. 236,) his words were not to be trusted? Here the larger, though we allow not the most momentous, part is spoken of as directly referring only to the works and services of Christ's people. Now we deny not, for a moment, the blessed manner and extent of the Lord's identification of His people with Himself; we allow that this is marked in a clear way in the instruments of service which met the eye in the sanctuary. But we affirm that the explanation offered fails in seizing the really salient points of the truth God is disclosing, and this as to both divisions of the tabernacle, not to speak of its surrounding |