the contrary, there was a type in the Garden of Edenthe tree of life,-while life, in all its meaning, was fully comprehended by Adam. In all probability, there will be typical objects in the millennial age; for there is to be a river which shall flow from Jerusalem to water the valley of Shittim (Joel iii. 18), the same of which Ezekiel (xlvii. 1) and Zechariah (xiv. 8) speak. This river is said to be for the healing of the Dead Sea, while on its banks grow majestic trees, whose leaves are for the healing of the nations. No doubt a spiritual significance lies hid in these visible signs; the visible symbol seems to be a broad seal and sign of the peculiar truth manifested in these days, viz., the overflowing stream of the Holy Spirit (who shall be poured out at Jerusalem on the house of David first), winding its course over earth to convey saving health to all nations. Certain it is that types do not necessarily imply that the antitype is dimly known. The Lord may use them as he uses Gospel ordinances at present, to convey light to us, and leave more indelible impressions. A German writer (Hahn) has said, "Types were institutions intended to deepen, expand, and ennoble the circle of thoughts and desires, and thus heighten the moral and spiritual wants, as well as the intelligence and susceptibility of the chosen people." And not less truly is this point touched upon by the Reformer Tindal in his "Prologue into the Third Book of Moses." "Though sacrifices and ceremonies can be no ground or foundation to build upon-that is, though we can prove naught with them-yet, when we

* Southey says of Laud: "He began his dying address in that state of calm but deepest feeling, when the mind seeks for fancies, types, and dim similitudes, and extracts from them consolation and strength." (Book of the Church.)

have once found out Christ and his mysteries, then we may borrow figures, that is to say, allegories, similitudes, and examples, to open Christ, and the secrets of God hid in Christ, even unto the quick; and can declare them more lively and sensibly with them than with all the words of the world. For similitudes have more virtue x and power with them than bare words, and lead a man's understanding further into the pith and marrow and spiritual understanding of the thing, than all the words. that can be imagined." Again he says, "Allegories prove nothing; but the very use of allegories is to declare and open a text that it may be better perceived and understood." "There is not a better, more vehement, or mightier thing to make a man understand withal than an allegory. For allegories make a man quick-witted, and print wisdom in him, and make it to abide, when bare words go but in at the one ear and out at the other."

The Epistle to the Hebrews lays down the principles y upon which we are to interpret Leviticus. The specimens there given of types applied, furnish a model for our guidance in other cases. And the writer's manner of address in that Epistle leads us to suppose that it was no new thing for an Israelite thus to understand the ritual of Moses. No doubt old Simeon (Luke ii. 25) frequented the temple daily in order to read in its rites future development of a suffering Saviour, as well as to pray and worship. Anna, the prophetess, did the same; for all these knew that they prophesied of the grace that was to come to us, and, therefore, inquired and searched diligently. (1 Pet. i. 10.) Had Aaron, or some other holy priest of his line, been "carried away in the spirit" and shown the accomplishment of all that these rites prefigured, how joyful ever afterwards would have been his

daily service in the sanctuary. When shown the great antitype, and that each one of these shadows pictured something in the person or work of that Redeemer, then, ever after, to handle the vessels of the sanctuary, would be rich food to his soul. It would be "feeding beside the still waters and in green pastures." For the bondage of these elements did not consist in sprinkling the blood, washing in the laver, waving the waveshoulder, or the like; but in doing all this without perceiving the truth thereby exhibited. Probably to a true Israelite, taught of God, there would be no more of bondage in handling these material elements, than there is at this day to a true believer in handling the symbolic bread and wine through which he "discerns the body and blood of the Lord." It would be an Israelite's hope every morning, as he left the "dwellings of Jacob," to see "in the gates of Zion," more of the Lamb of God, while gazing on the morning sacrifice. "I will compass thine altar, O Lord, that I may publish with the voice of thanksgiving, and tell of all thy wondrous works." (Ps. xxvi. 6, 7.) And, as the sun declined, he would seek to have his soul again anointed, after a busy day's vexations, by beholding the evening Lamb.

Tindal says, that while there is "a star-light of Christ" in all the ceremonies, there is in some so truly "the light of the broad day," that he cannot but believe that God had showed Moses the secrets of Christ, and the very manner of his death beforehand. At all events, it was what they did see of Christ through this medium that so endeared to them the tabernacle and the templecourts. It was the very home of their souls. "How amiable are thy tabernacles, O Lord of Hosts! My soul longeth, yea even fainteth for the courts of the Lord!"

(Ps. lxxxiv. 1, 2.) And it is thus we can understand how those thousands (or rather, tens of thousands) who believed, were all "zealous of the law." (Acts xxi. 20.) The Christian elders of Jerusalem, including James and other Apostles, lent their sanction to their zeal in some degree; and Paul himself saw nothing necessarily sinful in it. For it was all well if they used the law only as "their schoolmaster to bring them to Christ." (Gal. iii. 24.) It must have been thus that Paul himself employed his thoughts while "purifying himself" in the temple, and engaging in the other ordinances regarding vows. (Acts xxi. 26.) His thoughts would be on the Antitype; and possibly the actual performing of these rites by a fully enlightened soul might lead to some distinct views of truth contained in them, which would have escaped the observation of a mere spectator. And, if we may throw out a conjecture on a subject where Millenarians and Anti-millenarians are alike at sea-is it not possible that some such end as this may be answered by the temple which Ezekiel foretells as yet to be built (chap. xl., &c.)? Believing nations may frequent that temple in order to get understanding in these types and shadows. They may go up to the mountain of the Lord's house, to be there taught his ways. (Isa. ii. 3.) In that temple they may learn how not one tittle of the law has failed. As they look on the sons of Zadok ministering in that peculiar sanctuary, they may learn portions of truth with new impressiveness and fulness. Indeed, the very fact that the order of arrangement in Ezekiel entirely differs from the order observed in either tabernacle or temple, and that the edifice itself is reared on a plan varying from every former sanctuary, is sufficient to suggest the idea that it is meant to cast light on former types and

shadows. Many Levitical rites appear to us unmeaning; but they would not do so if presented in a new relation. As it is said of the rigid features of a marble statue, that they may be made to move and vary their expression so as even to smile, when a skilful hand knows how to move a bright light before it; so may it be with these apparently lifeless figures, in the light of that bright Millennial Day. At all events, it is probably then that this much-neglected Book of Leviticus shall be fully appreciated. Israel-the good Olive-tree-shall again yield its fatness to the nations round. (Rom. xi. 17.) Their ancient ritual may then be more fully understood, and blessed truth found beaming forth from long obscurity. When Jesus, the High Priest, comes forth from the holiest, there may be here fountains of living water to which he shall lead us-himself seen to be the glorious Antitype, the Alpha and the Omega!

But let us proceed to the contents of this Book. It will be found that it contains a full system of truth, exhibiting sin and the sinner, grace and the Saviour; comprehending, also, details of duty, and openings into the ages to come,-whatever, in short, bears upon a sinner's walk with a reconciled God, and his conversation in this present evil world. Our Heavenly Father has condescended to teach his children by most expressive pictures; and, even in this, much of his love appears.

The one great principle of interpretation which we keep before us, is Apostolic practice. This is the key we have used. We find the sacred writers adduce the likeness that exists between the thing that was typified and the type itself, and resting satisfied there. So we lay down this as our great rule, there must be obvious resemblance. And next, we search into these types, in