pality and power; in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with him in baptism," (namely, of the Spirit), "wherein also ye are risen with him, through the faith of the operation of God, who hath raised him from the dead." Col. ii. 10-12, Rom. ii. 28, 29, Phil. iii. 3. "For this cause, he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of ETERNAL INHERITANCE." Heb. ix. 15. And what is the inference, which the apostle draws from this change of state ?" "Let no man therefore judge you in meat, or in drink," &c. Col. ii. 16. It was necessary to attend to these things under the Law; but now, the shadows having fled away, their observation was but "a show of wisdom in WILL WORSHIP," (ver. 23), not discerning the Lord's spiritual body, as being complete in him. The circumcision by Joshua was thus typical of the seal of the new covenant: a seal confirmatory of the great promise, which God made to Abraham respecting the Land, and by which they were sealed unto the day of the redemption of the land. See Lev. xxv. To this antitype Paul refers. "After that ye believed, ye were sealed with that holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the PRAISE OF HIS GLORY." Ephes. i. 13, 14. The church, therefore, was now standing in the grace state; but rejoicing in hope of the glory. They had obtained the inheritance, (Ephes. i. 11). they were made partakers of the inheritance; (Col. i. 12.) but enjoyed not the quiet possession, till the Canaanite was expelled from the land. Zech. xiv. 21.

3. Before they came to the fulness of the rest, there was an ACHAN to be removed, and a CITY to be destroyed. In this type, I cannot but observe, that we have the revelation of the MAN OF SIN, and the destruction of the CITY JERUSALEM.

Achan was the man of sin in the Israelitish camp. His sin was being a partaker of the corruptions of Babylon; and he and all his possession were burned with fire. Josh. vii. But, having enlarged on this type in a former number, I pass on to the other: namely, the

DESTRUCTION OF JERICHO.

The first military operation of Joshua, was to send spies to gain intelligence, and to survey the strength of Jericho. The spies enter the City, and are lodged in the house of a woman named Rahab. Jos. ii. 1. Now, when I perceive this woman to be brought_forward in the last appeal, made to the Hebrews, (Heb. xi. 31.) when Jerusalem was trembling in awful suspense, and the judgment of the city drew near, even at the doors, (James, v. 9.) I feel an irresistable conviction, that the destruction of Jericho was an historical representation of the destruction of Jerusalem; especially when we consider the process of the invasion. The trumpets first broke upon Jericho. Here was a peaceful procession going round the city. For six successive days, this mysterious circuit took place, when nothing was heard, but the sound of the trumpets. On the seventh day, the ceremony was repeated seven times; and at the close of the last round, the whole army set up a tremendous shout. "Joshua said unto the people, shout; for the Lord hath given you the city." Josh. vi. 16. "And they burnt the city with fire, and all that was therein." Ver. 24. But "Joshua saved Rahab, the harlot alive, and her

C

father's household, and all that she had." Ver. 25, Heb. xi. 31. James, ii. 25. Rev. xix. 1-6. But I shall not dwell on every incident. It is in the sequel of the Jewish history, that we find an application of this remarkable judgment, to which I would refer without note or comment. Heb. x. 30. Rev. x. 7. Josh. vi. 26. Mal. iv. 1.

To enter on the battles of the kings of Canaan, would lead to a very extensive subject, as it shadows forth the horrid warfare, which devastated the territories of Palestine, the place where rival kingdoms fought out their quarrels, previous to the final extension of the Hebrew kingdom. As the surrender of Canaan was necessary to the extirpation of idolatry; so the land of Palestine was necessarily to be subdued, as it included a mingled worship of idolatry and true religion. This was the end of the warfare, when the spiritual Joshua would put down all rule, and all authority and power. 1 Cor. xv. 24. 25. The unbelieving Jews, in confederacy with the kings of the earth, were the NEW TESTAMENT CANAANITES; (Exek. xvi. 2-45. Acts, vii, 4.) and having joined in alliance with the idolatrous kings, they were all to perish in one common ruin. Numb. xxiv. 17-24. This storm that beat upon the Jewish house, continued to darken the Hebrew kingdom, until it was swallowed up in the great universal empire of the KING OF KINGS, and LORD Of Lords. Rev. xi. 15.

But we pass on to notice the state of REST, in which the people inherited the sabbath of the land. "And the whole congregation of the children of Israel assembled together at SHILOH, and set up the tabernacle of the congregation there. And the land was subdued before them." Josh. xviii. 1. Here was the grand meeting place, where the perfection of the promises was accomplished, and the consummation of the blessings inherited. SHILOH was the first place, where the name JEHOVAH SABAоTH, (the Lord of Hosts) was recorded. Here the tabernacle was removed from the wilderness, and set up, Abarbanel says, "that the tabernacle here was erected on a more solid foundation than in the wilderness : namely, on courses of stone, perhaps inclosed in a house: and that it was for this reason, frequently called the house of God." Judg. xx. 31. 1 Sam. i. 7, 24. The setting up of the tabernacle in Shiloh, gave the Jews a hint, that, in that SHILOH, whom Jacob spoke of, all the ordinances of the worldly sanctuary should have their accomplishment, in a greater and more perfect tabernacle. Heb. ix. 1, 11. It was here, that the manna ceased, and the fruit of the land was to be their portion. Josh. v. 12. Then they rendered the fruit of gratitude for God's goodness in settling them peaceably in the land of Canaan: but now we transfer the inheritance from that which was local, to that which is spiritual; and it directs the mind at once to the glorious appearance of Christ, not in the character of Messiah, but in that of Shiloh-one sacred person, but distinct manifestations. At the coming of Shiloh, the sceptre was to depart from Judah. Gen. xlix. 10. The power of the holy people was to be scattered, and all things to be finished. Dan. xii. 7. Round this name cluster all the types: in this name is a confluence of all spiritual blessings. As the people were blessed in Shiloh, through the consecrated name of God being established in the worship, so, in the New Testament, Shiloh's men shall be (or are) blessed in him, and all nations shall call him blessed. Ps. lxxii. 17-20. Here the ark rested. During Joshua's wars, the ark moved with the camp, as it had done in the wilderness; but, when the general wars were over, and the conquest was obtained, the tabernacle

was set up in Shiloh, signifying peace or rest. In this the peculiar glory of Christ consists, uniting all these types in himself; for in him are hid all the treasures of wisdom and knowledge." Col. ii. 3. Were we to analyse them all, from the time of Joshua crossing the Jordan, till the dedication of Solomon's temple, we should, amid their vast variety, find the culminating point in the glory of the Christian constitution, which inherits a communion with the great name of God. Whether we view Emmanuel under the character of Shiloh or in the splendour and majesty of Solomon, though the types are separate, yet the consummation of the inheritance is the same. The conquest of Joshua and the majesty of Solomon bring the congregation to a state of rest and peace. As it was in the triumph of Shiloh, so it was, but more splendid, in the consecration of the temple. And here I cannot but introduce the august presentation of this hallowed ceremony, when Shiloh glorified the house of his glory, as a type. 2 Chron. v., Isai. lx. Rev. xix. When the solemn dedication took place, all the priests of Levi, without regard to their courses,-the whole priestly order of every class, attended round the great brazen altar. In front, the great sacrificers all round-the whole choir arrayed in white linen-the whole assembled nation crowded the spacious courts. At an appointed signal, commenced the more important part of the scene: the installation of the God of Israel in his new and appropriate dwelling-all the voices chanting in unity the twenty-fourth psalm, "Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the KING OF GLORY shall come in." The ark took its place under the wings of the CHERUBIM; the gates flew open; and, when it reached the Holy of Holies, the veil was drawn aside. Then JEHOVAH OF SABAOTH took possession of his sacred edifice, as the Sovereign of the Israelites. It recognized his spiritual and illimitable government. The cloud, which had rested over the Holy of Holies, grew brighter and more dazzling-fire broke out and consumed all the sacrifices-the people, struck by the insupportable splendour, fell on their faces and worshipped the Lord-" For he is good, for his mercy endureth for ever."

Which was the greater? the external appearance, or the moral sublimity of the scene ?-Was it the splendour of its material? the innumerable multitudes? the priesthood in their gorgeous attire? the king, with all the insignia of royalty, on the throne of burnished brass? the music? the radiant cloud filling the temple? the sudden fire flashing upon the altar? the whole nation upon their knees ?-Was it not rather the religious grandeur of the hymns and of the prayers? the exalted and rational view of the Divine Nature? the union of a whole people in the adoration of the one, great, incomprehensible, Almighty, eternal Creator? 2 Chron. vi. 10-13. Rev. xv. 3, 4. Here I pause, being arrested in the career of my reflections, by a voice that said, Even this had no glory in this respect, by reason of the GLORY that excelleth. 2 Cor. iii. 7—11. What a field for meditation! what a fact for gratitude! what a motive to sound forth the honour of his name, and make his praise to be glorious! In the revelation of the spiritual worship, (Rev. xix.) there is but one sound to be heard, to celebrate the triumphs of the King, eternal, immortal, invisible, the only wise God.

Why then are not the worshippers under this constitution, visible; as they are in reality one, standing in the inheritance of this glory, as one spiritual congregation in the sight of God? Col. i. 22, Surely, it is

because the seat of their worship is lost in a crowd of observances, moving in the pomp of worldly splendour, more adapted to fascinate the sense, than to raise the devotional taste to an admiration and adoration of God. Strip the religion of the NEW TESTAMENT of all that state policy, fleshly interest, and gross superstition, has added to it, and then the glory of their inheritance will be realized and possessed, as it is revealed-"Glory to God in the highest, and on earth peace, good will toward men.' Luke ii. 14.

But I forbear to enlarge on the excellency of this glorious inheritance. Bridgewater. J. H.

NO PEACE TO THE WICKED.

Isai. xlix. 22, vii. 21.

To the Editor of the Biblical Inquirer.

Sir,-In No. 5 of the Biblical Inquirer, there is an article under this head extracted from Logan, on which I take leave to make some remarks. Not that I have any fault to find with his lecture or morals, although Plato could have written as well on that subject; but I object to his making such a use of such a text.

To understand the text aright, we must look at the meaning of the terms, "peace" and "wicked." In the words which man's wisdom teacheth, there may be vagueness and unmeaningness: not so with the word of God; it is tried, it is definite, it is positive.

The term "wicked" here signifies the Jews: or, more properly speaking, their teachers-the Scribes and Pharisees. See Ps. xxii. 16, xxxvii. throughout, and 1. 16-22. The "mother's son" of this last passage, is evidently Him, who was "made of a woman, made under the law," who was brought into the "mother's house,” held there, and not let go, until all things written of Him were fulfilled. Gal. iv. 4, Song of Sol. iii. 4. He is the reverse of wicked, being righteous, the "Righteous one of prophecy.

The doctrines of these teachers,-their "waters,-cast up mire and dirt": they made the command of God of no effect by their traditions. God said this-they said that—they were righteous in themselves despising the righteousness of God. They were wise in their own eyes; and, being prudent in their own sight, they rejected the Fountain of Living Waters, and were filled with their own devices. They justified themselves before men, and thought to be justified before God by their own works, which were of the law, disregarding the word by their own prophets,-"In the Lord" (Jesus) "shall all the seed of Israel be justified ”—“ Surely shall each say, In the Lord I have righteousness, their righteousness is of me, saith the Lord." Their labour (of the foolish) wearied every one of them, -it was not satisfactory or well-pleasing, they did "not know how to go to the city, "they" sought it not by faith, but by works of law." xlv. 24, 25, liv. 17, Eccles. x. 15. Rom. ix. 32.

Isai.

Peace is a state of being, where enmity cannot exist, it is the work of the Righteous one, its "effect is quietness and assurance for ever.

Isai. xxxii. 17. But it is impossible to improve the exposition of this text as given by Paul to the Ephesians-Christ Jesus-" is our peace... having abolished in his flesh the enmity,"-having nailed it to the tree, and there consumed by the fire of that love, "which many waters cannot quench,”“having slain the enmity he came and preached peace to you' (Gentiles) "who were far off, and to them" (Jews) "that were nigh."Peace, which passeth all understanding: the peace of God.

It must not be supposed, from the view now taken of this text, that I do not admit the applicability of the term "wicked" to any except the teachers of the Jews. On the contrary, I am persuaded from high authority respecting the descendants of Adam, that "there is none righteous, no not one; "and that the opposite of this character cannot be affirmed of any of them, but in virtue of their union with Him, "who did no sin, but " was made sin for us, that we might be made the righteousness of God in Him.

Manchester, Dec. 20th 1845.

TENET.

To the Editor of the Biblical Inquirer.

LETTER VI.

Sir,-Having been indulged with space in your valuable periodical for an investigation of Luke xvi. 19-34, I beg a further indulgence for a brief survey of the seventh and last particular : "THE GULF,"

Which arises from the answer given by Abraham to the rich man. "And Abraham said, Son, remember, that thou in thy life time receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you, cannot, neither can they pass to us, that would come from thence." Ver. 25, 26. In letter iv. p. 182, we referred to the state of torment at best but an outline-and in this portion of the subject is shown the utter impossibility of escape from the righteous judgment threatened against the unbelieving nation of the Jews. As the Scriptures are so particular in their application of the judgment of gehenna and hades to the Jewish house, it appears equally clear, that, the lake of fire is strikingly appropriate. The common rendering of the word, "hell," literally turns the truth of Revelation out of its simple course. Therefore it may be asked by those, who approve of the present translation,

1st.-Why is it called everlasting fire?

Because the torment was to continue so long as one iota of the Jewish Theocracy existed.

2nd. Why is it called unquenchable fire?

Because no human power could stay or prevent the outpouring of "THE vials," (Rev. xvi. 1.) on that day of indignation, called by Christ "THE days of vengeance.”

3rd.-'Why should these things be applied exclusively to the Jews?'