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lon, which held Judah in captivity; are employed as figures to denote infidelity and idolatry. The denunciations against these temporal enemies of the Israelites, are made to convey the threatenings of the Deity against the enemies of "the Israel of GOD*." The conquest of Assyria, the destruction of Babylon, the degradation of Egypt, severally represent the overthrow and destruction of infidelity and idolatry.

Thus we find, that the whole extent of Israelitish history is made to present a grand spiritual drama, illustrative of the history of " the Israel of Gop." Israel, the founder of the Israelitish people, represented Christ, who is also

* In almost every passage throughout the prophetic writtings, the predictions which relate to temporal events, relate also to spiritual events; the same words are made the vehicle both of temporal and of spiritual prophecy. Thus those passages which announce the restoration of dominion in Jerusalem, refer, not only to the release of the people of Judah from captivity, and the rebuilding of the temple and city of the temporal Jerusalem, but also to the establishment of the kingdom of the new Jerusalem, and the release of spiritual Judah from spiritual captivity. Thus the prophetic writings have both a temporal and a spiritual signification. And, in their spiritual sense, the predictions relative to the establishment of the kingdom in Jerusalem, have a two-fold relation: they relate, not only to the establishment of Christ's kingdom in heaven, but also to the foundation of His church on earth, which is a figure of the "Jerusalem which is above.”

styled Israel. The twelve sons of the patriarch Israel founded the Israelitish people; the twelve Apostles founded "the Israel of GOD." The bondage of the Israelites in Egypt represented the spiritual bondage of mankind; the deliverance of them from that bondage represented the spiritual deliverance of mankind by Christ. The destruction of Pharaoh and his host in the Red Sea represented the destruction of the ruler of the spiritual Egypt by the living waters which flow from Christ. The pilgrimage of the Israelites in the wilderness represented the pilgrimage of mankind on earth; their entrance into Canaan represented the admission of man into a heavenly country. The separation of the tribes and the division of them into two kingdoms, represented the division of mankind into believers and unbelievers; the former denoted by the kingdom of Judah, the latter by the kingdom of Israel. The annihilation of the kingdom of Israel represented the annihilation of that spiritual kingdom which is opposed to the Church of Christ; it denoted the destruction of infidelity. The release of Judah from captivity afforded a figure of the release of the spiritual Judah from spiritual bondage. The rebuilding of Jerusalem represented the erection of the "new" and "heavenly Jerusalem." The rem

d Isaiah, xlix. 3.

nant of the kingdom of Judah is scattered over the whole earth; a standing figure of the spiritual Jews, the people of the new Jerusalem, who belong to every kindred, and tongue, and people, and nation e."

Rev. v. 9; vii. 9.

PART IV.

GENERAL VIEW OF CHRIST'S MINISTRY, PASSION, RESURRECTION, AND ASCENSION; AND OF THE STATES OF MAN AFTER DEATH, BOTH IMMEDIATE AND ULTIMATE.

FOUR thousand years elapsed between the time of the institution of the Adamite Covenant, and the appearance of Christ in the flesh, when He came upon earth to ratify finally His Covenant of Salvation.

The prophecy of Jacoba had shown at what period of the Jewish history the expected Redeemer would come, and Daniel had fixed the precise dates of His ministry and passion. The person, the character, the conduct, and the sufferings of the Incarnate WORD, had been most accurately and minutely described in the prophetic writings. It had been foretold, that He should be of the seed of Jacob, of the tribe of Judah, of the lineage of David, and of the

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town of Bethlehem; that He was to be born of a virgin; that gold and incense should be presented to Him"; that He should be carried into Egypt; that He was to be the Son of God, the "fellow" of the Lord of Hosts', "the mighty GOD, the everlasting Father"," "He whose goings forth have been from of old, from everlasting"." They described the humility of His appearance; the contempt with which He was received P; the mildness of His character 9; His benevolence; His entrance into Jerusalem ; the persecutions and the sufferings" which He endured; the treachery of His familiar friend";

Micah, v. 2. Matt. ii. 1, 5, 6, 8, 9, 11.

Matt. i.

Isaiah, vii. 14. 18-25. Luke, i. 27, 31.

h Psalm lxxii. 10, 15. Isaiah, lx. 6. Matt. ii. 11. i Hosea, xi. 1. Matt. ii. 14, 15.

k Psalm ii. 7. Dan. vii. 13. Mark, i. 1. Luke, i. 35; ix. 35. John, xvii. 24. Rom. i. 4.

Zech. xiii. 7. Matt. xxvi.

31. Philip. ii. 6.

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Psalm

m Isaiah, ix. 6. xlv. 6. John, i. 1; x. 30. 1 Tim. vi. 15. Titus, ii. 13. Hebr. i. 8. Rev. i. 8.

Psalm xli. 9; cix. 5, 8.

Matt. xxvi. 23, 47.
xxii. 47. Acts, i. 20.

Luke,

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