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salvation. All evils inflicted on man are intended, in this life, to lead to reformation, so that no charge of injustice can be laid against God for inflicting greater evils upon one race than upon another, for God knows what is in man, and therefore knows what means are best to use to reform the world.

No doubt that much of the original curse upon the whole human race will be mitigated by Christianity and its effects upon art, science, intelligence, and liberality; and, by consequence, we may expect the black race ultimately to share in these blessings during the millennial state. The entire removal of the curse on the whole human family will not transpire until the heavens and earth are relieved from the original curses pronounced upon them. The resurrection will take place by the removal of the curse of death, and then all labor will cease forever, and all political inequality be dispensed with. But, until then, the curses, though softened, will still abide. Then the "voice from the throne" shall say, "Behold, I make all things new, and there shall be no more curse.”

Japhet received the highest blessings from God; Shem was also blessed; and the voice of history has echoed the words of God, and declared that they were blessed ; but Ham received no blessing; and earth repeats that he has been unblessed; to be unblessed of God is to be subject to his curse; a negative of God is equivalent to a positive with men.

CHAPTER III.

PANORAMA OF CHRISTIANITY AND OF THE WORLD.

SECTION I

HEBREW SYSTEM TYPICAL OF CHRISTIANITY AND THE WORLD.

THE whole Hebrew system is a typical one. It is chronologically divided into seven periods, beginning with the fathers, and ending with the kings. As a system of types, it possesses a double application. First: it represents the whole history of the world from Noah's times to the establishment of the final kingdom. Secondly: it represents the full history of Christianity from the first advent to the second, inclusive.

The first period is that of the fathers, embracing Isaac as a type of Christ; the second is that of the patriarchs, in which Judah was a type of Christ; the third is that of the descent into Egypt, and union of the Hebrew family with the throne, in which Joseph was a type of Christ; the fourth is the bondage of Israel, in which the infant Moses was a type of the infant Jesus; the fifth is the exodus and organization of a church and state in the wilderness, in which the lawgiver Moses was a type of the lawgiver Christ; the sixth is the conquest and settlement of Canaan, in which Joshua was a type of Christ; and the seventh is the period of royalty, in which David was a type of Christ.

1. To this picture, the seven periods of the world's

history sublimely correspond, or will correspond when the cycle of its woes and triumphs is complete.

The three fathers, Abraham, Isaac, and Jacob, coincide with Shem, Ham, and Japhet; the twelve patriarchs correspond with the twelve sons of Shem and Japhet, who were the heirs of the world; the descent into Egypt, and the regal association of the Hebrews, conforms to the first great apostasy in the present earth, and the union of church and state at Babel under Nimrod, or the descent into spiritual Egypt and Sodom; the Hebrew bondage coincides with the universal bondage of the world under paganism, and its evils of political bondage. The exodus and giving of the law, and organization of the Levitical church under Moses, coincide with Jesus Christ, the call of the Gentiles to the liberty of the gospel, the gospel laws, and the organization of the church of the true Israel, or Christianity.

The conquest and republic in Canaan typified the conquest of absolutism, and the millennial republic in Europe and America, and its ascendency over the world. The completion of the conquest under the three kings, together with the royalty itself, coincide with the predicted conquest of the whole world, and the full establishment of the kingdom of God in the regenerated heavens and earth.

2. The three fathers typified the Holy Trinity, taught so plainly by the gospel; and the twelve patriarchs typified the twelve apostles.

The descent into Egypt and union with the Egyptian throne, coincide with the descent of spiritual Israel into spiritual Egypt, or the union of the church of Christ's Israel with the throne of the Roman empire.

The Hebrew bondage consequent upon the descent into Egypt coincides with the civil and spiritual bondage suffered by spiritual Israel, after the union of church and state. The exodus from typical Egypt, the crossing a sea, the overthrow of Pharaoh's host, the general thanksgiving, the organization of a republican confederacy of thirteen tribes, composed of three millions of people; the adoption of a written constitution by the tribes; the separation of the church and state departments, their freedom from control of one by the other; their laws of servitude and naturalization, and their full organization. and deliverance under a noble leader, in a wilderness, have all a complete correspondence in the United States of America.

The conquest of Canaan, the overthrow of its monarchies in two great battles under Joshua, and the firm establishment of republicanism on both sides of Jordan, represent the conquest of Absolutism in Europe in two great battles, and the establishment of the millennial republic on both sides of the Atlantic, in the land promised to Japhet. The choice of a royalty by the Hebrews, and the full conquest of the land of promise, “from the river of Egypt to the Euphrates," coincides with that period predicted by Daniel, in which the saints shall take the kingdom, and give the kingdom and dominion to one like unto the Son of Man, who shall come to "the people of the saints " in the clouds of heaven.

These expositions will doubtless be new to every one, for no one has hitherto attempted to explain the Hebrew types as a system, and but few of the parts of the system have ever been interpreted and applied. The field before us, like others we have ventured to explore, is an

untrodden one, and our views should therefore be neither received nor rejected without reason; they may be new, yet antiquity of opinions does not prove their truth, nor is novelty always proof of error. Our expositions here harmonize most beautifully with our expositions of the prophets and doctrines of the bible, which would be impossible unless they were correct in all points, for error can not be harmoniously systematized.

We are now in honor bound to show some fair reasons for these views, and we hope shall be as satisfactory to reasonable minds as the nature of the case will admit. In order to prove our points, we must possess some rule for testing a type, or of distinguishing it from an accidental resemblance.

"A type is an example, pattern, or general similitude to a person, event, or thing which is to come." The term type is sometimes synonymous with that of symbol. It then is "an abstract or compendium, a sign or representation of something moral by the figures or properties of natural things." Among theological writers we find no complete rule laid down by which to identify types. Some things have been written upon them, but nothing very satisfactory to a thorough inquirer. Having, therefore, no rule given us by others by which to be guided, we offer the following as truthful and sufficient:

1. Those things, persons, or events in the ages prior to Christianity which were expressly arranged by immediate divine interference, either by remarkable providences or by miracle, may be regarded as types or symbols.

2. It is, and has been universally conceded in all ages of Christianity, that the whole Hebrew dispensation,

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