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The prophetic character resting upon Types, is worthy of observation; and this character differs as much from prophecies, and is as independent, yet connected in purpose, as the Old and New Testament. The independency reveals the truth, the connexion establishes it. But an examination only of the several types of the Messiah can exemplify the force of these observations. It would be impossible to notice all the types connected with Christianity; a few symbolizing the Messiah will be sufficient for our purpose'.

1 To show the great abuse that may be made of allegory, and the extent to which it may be carried, Bishop Marsh introduces into his lectures the following extraordinary document. "Men," says he, "who are little versed in the history of biblical interpretation, and have never witnessed the wonders, that are done by the aid of allegory, will be surprised perhaps to hear, that the supremacy of the pope has been discovered in the first chapter of Genesis. The interpreter, who made this discovery, was himself a sovereign pontiff, and one who exercised that supremacy with unlimited sway. It was Pope Innocent the Third; the same who excommunicated King John of England, and who threatened even the Emperor of Constantinople. For this purpose he addressed to him a Latin epistle, in which he quoted from the first chapter of Genesis the passage relating to the two great lights, the greater light to rule the day, the lesser light to rule the night. By these two lights,' said he, are meant the office of Pope, and the office of King; by the greater light is meant the former office, by the lesser light the latter office; so that as the light which rules the day is superior to the light which rules the night, the dignity of Pope is superior to the dignity of the King.' Lest this interpretation should appear incredible, I will," says Bishop Marsh, "give the words of the

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TYPICAL PERSONS, &c.

Adam-Noah-Abraham-Melchisedek-Hagar -Ishmael-Isaac--Jacob-Joseph-Moses-the Paschal Lamb-the Rock-the Manna-the Brazen Serpent the Tabernacle-the Altar-the Brazen Laver-the High Priest-Joshua-Samson-David -Solomon-Jonah.

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original Epistle. Pope Innocent III. then, having quoted from the Latin Vulgate, Fecit Deus duo luminaria magna, luminare majus, ut præesset diei, et luminare minus, ut præesset nocti,' subjoined the following interpretation: Id est, duas dignitates instituit, quæ sunt, Pontificalis auctoritas, et Regalis Majestas. Sed illa, quæ præest diebus, id est, spiritualibus, major est alterâ, quæ noctibus, id est, carnalibus; ut quanta est inter solem et lunam, tanta inter Pontifices et Reges differentia cognoscatur.' Now this allegorical interpretation, absurd as it may appear," observes the Bishop, "is not more absurd, than many which are vented in the present age. It is, however, absurd enough: for the comparison is not only unwarrantable, but is an inversion of the truth. The things spiritual, and the things carnal, to which reference is here made, should have changed their position; the luminaries should have been transposed. For spiritual dominion, whether exercised by the Pope, or by those who resemble him, is not a power that rules the day, but a power that rules the night."

The following Table, which presents a few typical things, will show the strong connexion between the two Testaments:

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Pillar of fire and Divine Providence. Exod. xiii. 21.

Atonement.
The Glory on

the Head of
Christ.

Seven Churches.

cloud.

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Christ.

Red Heifer.

Christ.

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Transfiguration.
Eucharist.
Christ.

Redemption.
Heaven.

Highest Heaven.

Covenant be-
tween God and
his People.

The Mercy Seat. Propitiation.

Angels that "stand
before God con-
tinually."

"God manifest

in the flesh."

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Cherubim.

The Shekinah.

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The Golden Candlestick may be typical of the Church, which has not the

light it shows, from itself, but only holds it forth from Christ.

The first man ADAM was a remarkable type of the Messiah. The testimony of Scripture is exceedingly full and satisfactory. St. Paul, in his Epistle to the Romans, says, (ch. v. 14,) "Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come." Again, (ver. 19,) "For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." In his first Epistle to the Corinthians, he writes, "For as in Adam all die, even so in Christ shall all be made alive." (Ch. xv. 22.) Again, in the same Epistle and chapter, (ver. 47,) he says, "The first man (Adam) is of the earth earthy, the second man (Christ) is the Lord from heaven."

These texts clearly show the strong analogy between Adam and Christ, and warrant the conclusion, that Adam was a remarkable type of Christ. Adam stood in Paradise as the representative of the whole world. Upon him depended future misery or eternal bliss. By his act the world was to receive the one or the other. The human race was dependent upon him. The destiny of millions upon millions then unborn was in the keeping of the first Adam; with a freedom of will, to cast it on the one side or the other, was he endowed by the Almighty. But

alas! it terminated in the discomfiture of the world; sin was introduced by the unhappy seduction of the evil one, and every child of the apostate felt the evil and obnoxious consequences-universal sin and condemnation. Thus Adam was the author of the sin of the world. He made all sinners. But the merits of Christ were co-extensive with the sin of Adam. Judgment came upon all men."-“The free gift came upon all men.” Many were made sinners" Many were made righteous." 'As in Adam all die, so in Christ shall all be made alive." The whole human race were sinners by the disobedience of Adam: the whole human race were redeemed by the obedience of Christ 1.

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The argument of St. Paul must have been attended with a peculiar force respecting this typical relationship of Adam to our Saviour; for that Adam

"Whatever the words

1 Bishop Tomline writes thus pointedly : 'all men' and 'many' signify when applied to Adam, they must signify the same when applied to Christ. It is admitted, that in the former case the whole human race is meant; and consequently in the latter case the whole human race is meant also. The force of the argument is destroyed, and the most acknowledged rules of language are violated, by so interpreting this passage, as to contend, that all men are liable to punishment on account of the sin of Adam, and that a few only are enabled to avoid that punishment through the death of Christ. are even told, that' where sin abounded, grace did abound; and how can this be, if sin extends to all, confined to a part only of mankind?"

Nay, we much more

and grace is

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