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18. The Hebrew constitution provided for the naturalization of foreigners, and so does the American, but not so strictly.

These coincidences between the exodus of Israel and that of the Christians, are of the most extraordinary nature if we take them singly, but when taken together they are nothing less than miraculous.

The sixth period of Hebrew history, which includes the conquest of Canaan and establishment of the republic, coincides with the sixth period of the world, and the sixth of Christianity, or with the Millennium. The great points in this period particularly noticeable are these: first, the conquest of Canaan was completed by two great battles; secondly, the conquest of Canaan under Joshua and the Judges did not embrace all of the promised land. The promise extended from the river of Egypt to the Euphrates, and was not realized till the days of Solomon. The prophets assure us that the monarchies of the Japhetic race shall be broken in two great battles at the conquest by Liberty, and hence the war for possession of Canaan by republican Israel, coincides with the predicted war of the Christian republicans for possession. of the territories of Japhet, and the two great battles and victories of Joshua coincide with the two predicted battles in the war for liberty. These two battles are pointed out by St. John in the 14th chapter of Revelation, and in other places.

The first is indicated by "One like unto the Son of Man "" on a white cloud who "thrust in his sickle on the earth and the earth was reaped;" and the second by the reaping of the vine of the earth, and its being cast into the wine-press without the city, and the blood

coming out of it "even unto the horse bridles, by the space of sixteen hundred furlongs." And again John says, that three agencies went forth to gather all the kings of the earth to the battle of the great day of God Almighty, and that they assembled at a place called Armageddon. He then, after a short episode, describes the United States and the attack of the confederate kings. upon it, and states that the beast or Russian power was taken, and that Great Britain or the False Prophet was taken at the same time. The reaping of the earth signifies the destruction of European monarchy, and the reaping of the vine indicates the dreadful flow of blood at the fall of the British throne. As all thrones in Canaan fell before carnal Israel to make room for the republic, so all thrones must fall before Christian Israel to make room for the great millennial republic.

Let sceptics smile at our simplicity in writing the doom of European thrones: yet let them be serious as they hear Daniel the prophet saying, "I beheld till the thrones were cast down," and "became like the chaff of the summer threshing-floors, and the wind carried them away, and there was no place found for them."

The world was promised to Abraham as truly as was Canaan, and Canaan was but typical of the world.

A country typifies a country, and a people typify a people; and so the blacks of Canaan under a curse, represented mankind depraved and under a curse, and spread over the whole earth promised to "the children of the free woman." The conquest of a large part of Canaan was, therefore, typical of the conquest of a large portion of the earth; and as a republic typified a republic, the commonwealth established in a great part of

Canaan, typifies a commonwealth erected over a great part of the earth. Now, the Millennium is clearly a state of the world in which a portion of it only is embraced under the realizing blessings of civil and religious republicanism, as we shall hereafter show. The state of the world after the Millennium, has generally been confounded with it.

The seventh period of Hebrew history coincides with the seventh of the world and of Christianity. This period is that in which the republic was changed to a monarchy by the universal voice of the people. During the reign of a trinity of monarchs, the promised land was all taken from the foe, a capital of the kingdom was selected, and a temple of transcendent glory was raised, and the Hebrews attained the zenith of splendor.

As like typifies its like, this royalty typified a royalty, and the full conquest, under it, of all the typically promised land, typified the full conquest of the world under the final royalty of Christ.

Now, prophecy declares that the people shall at last give up the government of the world to the Son of Man, who shall come in the clouds of heaven, and that he shall destroy all the wicked, shall renew the world, and reign for ever among men. It further says that the capital of the redeemed world shall descend out of heaven to the earth; and it will hold the same relation to all the world that old Jerusalem did to Canaan.

We have now briefly pointed out the great coincidences between the seven periods of the world from Noah to the final redemption, and the seven periods of Christianity. We have by no means descended to notice the minute resemblances between Christianity and Hebraism

as religious type and anti-type, which fully accord with our expositions; we have refrained from touching them for want of space, and because they have been largely set forth by others.

We might have gone further, perhaps, in pointing out the coincidence of the later Hebrew history with Christianity, but shall hereafter advert to it.

One point more and we shall close these coincidences. It may be inquired why we have a right to give seven periods to Hebrew history rather than any other number. To this query we reply, first, that the periods we have given are plainly great ones, and are marked out as such by nature or providence. Secondly, each of these periods is also marked by a clear type of Messiah. Thus in the first period, that of the fathers, Isaac was clearly a type of Christ. In the second, or that of the patriarchs, Judah was a type of Christ. The scepter was not to depart from Judah, nor a lawgiver, until Shiloh came, and he was to be the "Lion of the tribe of Judah." In the third period, Joseph is called "the Shepherd, the Stone of Israel," and is allowed by all to prefigure Christ most graphically. In the fourth period, the infant Moses prefigures the infant Jesus. As Pharaoh decreed the destruction of Hebrew infants, so did Herod; and as Moses was providentially preserved, so was Christ; and as Moses came unto his own and they received him not, so did Christ. In the fifth period, Moses, as a prophet, declares that he was a type of our Lord; and in the sixth period, Joshua prefigured Jesus according to St. Paul, and in the seventh period, David was certainly the type of his Son Jesus.



The Hebrew system being typical of the plan of the world's redemption, the philosophy of its history becomes the philosophy of the world's redemption.

The Hebrew system was the preparative of Christianity. It filled but a small space in the world, though it was long in its duration. It was not an aggressive system upon the world at large; its area of action was a mere patch of the great globe, a quiet oasis in the bosom of the limitless desert around it; it was a star, which in the darkened heavens moved slowly before the coming of the sun it presaged; it was the shadow thrown forward by the coming throne of God; the dim but true outline of the age that was approaching; it was the mirage picture of the world, through all ages. We may here observe that all Christians agree that the Hebrew dispensation was not a realizing one, excepting as it was such incidentally.

The land of Canaan was a land of promise, therefore, only as a type of the world; and as it was promised to Abram, so the world was promised to Christ. That Abram understood the promise of Palestine as a typical one, is evident from the nature of the case, and from the express declarations of scripture. St. Paul says, of Abram, Isaac, and Jacob, and multitudes of the ancient believers, that "These all died in the faith, not having received the promises. But now they desire a better country; wherefore God is not ashamed to be called their God, for he hath prepared for them a city.

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