THE LAND OF INHERITANCE.

To the Editor of the Biblical Inquirer.

Sir. Having profited much by reading the very excellent comparison of your correspondent, W .W., on the harmony of the types, as illustrating the hidden wisdom of God through the unfolding of the New Testament revelation, it has led me to a contemplation on that Infinite Mind, who has written a divine explanation of all the shadows under the Law, in the mutual agreement between the patterns of the heavenly things in the first heavens, and the heavenly things themselves in the new heavens; where the true worshippers are blessed with all spiritual bles. sings in the heavenly things in Christ. Ephes. i. 3. Allow me therefore to invite the attention of your readers to the grand climax of all those symbolical shadows, as embracing the substantial economy of the kingdom of God, and constituting the glorious INHERITANCE of the promises, in the possession of that Land, which is incorruptible, undefiled, and that fadeth not away. 1 Pet. i. 4.

On this subject, there is a conflict of judgment respecting its proper application, on the part of two classes of Biblical students, who misinterpret the voices of the prophets: one applying it to the restoration of the Jews to the land of Palestine, and the other to the changeless glories of the invisible state. To settle this dispute about the Inheritance, it is highly necessary to investigate the place of blessing, where the promises have been confirmed; so that we might enjoy it, not in prospect, but in present possession. "For, when God made promise to Abraham, because he could swear by no greater, he sware by himself, saying, Surely, blessing I will bless thee, and multiplying I will multiply thee; and so, after he had patiently endured, he obtained the promise." Heb. vi. 13-15. Therefore said the apostle, "We declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee." Acts, xiii. 32, 33. In this resurrection, we have the fulfilment of the promise, and verification of the oath; and, as in Isaac the seed was to be called into the inheritance, it is therefore not of the law. "Fór, if they who are of the law be heirs, faith is made void, and the promise made of none effect." Rom. ix. 7, iv. 14. Where then is the boasting of the Jew in his claim to the Inheritance? "It is excluded. By what law? of works? Nay: but by the law of faith." Rom. iii. 27. Thus the Jew, as a natural descendant of Abraham, has no claim to the Inheritance. And yet it is a popular opinion, that the Jews are the only people, who have received a grant of country and lands from God himself, and that their restoration to it is certain; for it is their Inheritance, and they have a right to take possession of it. But what saith the Scripture?" Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman." Gal. iv. 30. Thus, the two seeds of Abraham are divided under two covenants; and as the children of the promise are counted for the seed, so all that are of faith are blessed with faithful Abraham in the possession of the Divine Inheritance: and this blessing of Abraham has come upon the Gentiles through Jesus Christ as the promised seed, in whom all the nations of the earth are blessed.

Where then have men any authority for saying, that this blessing of the Inheritance cometh upon the circumcision only. The apostle refutes it in Rom. iv. 9-15, and has given us an excellent commentary on the transaction of God with Abraham,-to show, that his eternal purpose, in the predestination of the church, under a grace covenant, should be an inheritance for all nations, who should walk in the footsteps of Abraham, and inherit the land for ever in righteousness and true holiness. The whole type of the Dispensation of the Jews is shown in Gen. xv. It extends to the going down of their sun. This is the seed of Abram, not of Abraham. See Jer. xv. 9, ii. 31. Amos, viii. 9. Mic. iii. 6. At the going down of the sun, an emblem of the extinction of their glory, a deep sleep falls upon Abraham, (Jer. ii. 39, 57.) and also a horror of great darkness. All this appears to refer to the closing scene of the dispensation of Abraham's natural posterity, when the remembrance of their name was to cease as a nation before God; and to this agrees Deut. xxviii. 49-58. Then behold Israel after the flesh they are not the children of God, they are not counted for the seed. Rom. ix. 8. Consequently they are disinherited by their covenant being annulled. We must therefore look for the promised inheritance beyond that of Palestine: even an eternal inheritance established on better promises than those, which related to the literal land of Canaan.

When God made known his ways unto Moses, and his acts unto the children of men, he sanctioned the establishment of their worshipping state with this encouraging promise: "in all places where I record MY NAME, I will come unto thee, and I will bless thee." Exod xx. 24. Now it is obvious, from a judicious examination of the progressing type, that the name of God was not recorded in any place, until they came into the land of Canaan, the state of rest; and this blessing was to constitute the Sabbath of the land. In this type it is evident, that the Gospel Inheritance was preached to the Hebrews who existed in the days of the apostles, the last days of their expiring constitution; "for unto us," says Paul, "the Gospel was preached as well as unto them (Heb. ii. 2). the one in the shadow, the other in the substance, of the thing signified -the first natural, and afterward that which is spiritual. And, to show, that the ultimate rest of the promise to Abraham was not the literal Canaan, the apostle thus argues-"For, if Jesus" (the Grecism for Joshua), "had given them rest, then would he not afterward have spoken of another day. There remaineth therefore a rest" (or sabbath) "to the people of God. For he that is entered into his rest," (the sabbath of Christ)," he also hath ceased from his own works, as God did from his." Heb. iv. 8-10. Of all the days that God made in the natural creation, he blessed none but the seventh day: and why? Because God had finished the work he designed, and rested, and sanctified it to be a day of rest, of pleasure, and delight. All the other days are described as having evening and morning, light and darkness: but not so the sabbath, figuring those perpetual joys, which are the inheritance in this great sabbatical rest of the spiritual kingdom of our God, and in which their sun can go no more down; for the Lord God Almighty is the everlasting light and glory of this rest. This is the Heritage of the servants of the Lord. This is the state, in which they are apprehended of God; and their apprehending that, for which they are apprehended, cannot but yield a solid peace that passeth all understanding.

Here I pause-and remark, that the consequence of the long darkness, in which the people of God have been traditionally held, is that they have deeply lost the sense of their position in the mind of God, and of the principles on which it is founded. This ignorance appears to abound from the misconception, that this land of delights, this land of promise, is enjoyed immediately after death. This is true in type; for it was after the death of Moses-the death of the Law, that the people were to inherit the land;—Josh. i. 1, 2.—and, before they came to the place which God would choose, to cause his name to dwell there, they were to pass over Jordan. Deut. xii. 9-12, On this point it will be perceived, that we differ from many, who consider Jordan, Canaan, and the passage of the Israelites over Jordan, to be typical of the Christian passing through dissolution into the invisible state. These sentiments are entertained from not discerning the spirit of the types. Many arguments might be employed to show, that Canaan could not refer to the invisible state.

1. If it did, Moses never personally entered it: he was not permitted to enter Canaan: though he earnestly besought the Lord, that he might cross Jordan and enter it; yet he died without the desired blessing.

2. Joshua and the Israelites entered Canaan armed for battle; and, before they could obtain possession, they had many kings and their armies to subdue.

3. Circumcision was renewed, when the Israelites got into Canaan ; but there is no necessity for this seal in the invisible state, nor ever can be.

4. The curse was to be pronounced from mount Ebal upon the disobedient.

5. The tribe of Reuben, the tribe of Gad, and the half tribe of Manasseh, desired that they might not dwell with their brethren in Canaan and their request was granted. In these cases and many others, all ideas of Jordan and Canaan being types of our dissolution and future happiness are altogether lost.

The type, thus erroneously applied to a supposed fulfilment in this life or the next, is perfectly harmonious, when carried out on New Testament principles; as I now proceed to prove, by showing of what it was a shadow, or how the image expressed by it was realized.

As all the events recorded of the children of Israel, from their migration into Egypt, their exodus under Moses. their inheritance through the victory of Joshua, and the establishment of the kingdom in the hands of Solomon, are carried out in the Scriptures of the Apostles, it is in them only we can discover the spiritual interpretation; even the hidden wisdom of God, which he ordained before the world (the ages) unto the glory of the New Testament Church. 1 Cor. ii. 7, 1 Pet. i. 10-12. But, amid such a complicated series, we must fix our attention on those, which are most prominent in the establishment of this great Inheritance. Now it is obvious, that this Inheritance is quite distinct from the government of Moses. He dies before the people enter into the land. 66 Now, after the death of Moses, the servant of the Lord,

it came to pass, that the Lord spake unto Joshua the son of Nun, Moses' minister, saying, Moses my servant is dead: now therefore arise, go over this Jordan, thou and all this people, unto the land which I do give to them, even to the children of Israel." Josh. i. 1, 2. "Then Joshua commanded the officers of the people, saying, Pass through the host, and command the people, saying, Prepare your victuals, for within THREE DAYS ye shall pass over this Jordan, to go in to possess the land, which the Lord your God giveth you to possess it." ver. 10, 11. In this type, there is a spiritual attraction, which draws the reflecting mind to the end of that which is abolished; (2 Cor. iii. 13.) and the THIRD DAY for their passing over Jordan is a striking emblem of the passage of the Church from the death state into life. Jordan signifies the River of Judgment, or the showing or casting forth of judgment. Now the Judgment of Death rested upon Christ, and he sent forth Judgment unto Victory; and as we see him passing out of the hands of justice into his resurrection glory, so we see the Church rising into a new state, even into newness of life, as one emancipated body. Rom. vi. 4, Col. ii. 12. For, as the Israelites passed clean over as one congregated body, so the spiritual body passed through the death into the resurrection state,-passed the judgment of the Law, and shall never more come into condemnation. John, v. 24. We never find any thing about the resurrection of Moses in any part of Scripture, because there is never to be a resurrection of his ministry. It is true, he appeared on the mount with Christ and Elias, but then it was as the minister of death; for he spake of the death, which Christ was to accomplish at Jerusa⚫lem. Luke, ix. 30, 31. Then, in the type after the death of Moses, Christ appears in the resurrection state, as the anti-typical Joshua, to lead the Church on to the place of blessing. Heb. ii. 9, 10. To this place reference is made in Deuteronomy. 'But when ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety; then there shall be a place which the Lord your God shall choose to cause HIS NAME to dwell there"(xii. 10, 11.) or, according to an ancient record, "in every place, where I shall make my divinity, or my glory to dwell," or "where I shall name my name, there I will come to thee and bless thee." This significant place is important in the type, as comprehending the dispensation of the fulness of times, in which all things are gathered together in Christ. Rev. xxi. 6.

But, before the Israelites could possess the inheritance, the land must be subdued and the Canaanites expelled from its possession. Acts, vii. 45. Joshua with the people enter armed for the warfare, the nation assumed the appearance of a regular army, every man in his own order. When the silver trumpet sounded, the tribe of Judah marched first; but the march of the Israelites had rather the appearance of a religious procession than of a warlike invasion: for, in the centre of their camp, arose the consecrated tent of their God. This was the assurance of victory. "They got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance; because thou hadst a favor unto them." Ps. xliv. 3, Here this shadow of the type casts its aspect on the New Testament Church, during the apostolic warfare. It was necessary that Christ, as the captain of their salvation, should gather out of his

kingdom all things that offend. Matt. xiii. 41. As the Hebrews in Egypt could not serve God in their order of worship before their exodus under Moses, so the Church could not enjoy the true worship of God in the peaceable inheritance, till they were redeemed from the bondage of Jewish corruption, and till all things were subdued under the feet of our spiritual Joshua. Exod. iii. 7, 8, Rom. viii. 21. xvi. 20.

I am aware that it is a general opinion, in the apprehension of many well meaning persons, that the apostolic warfare represents an individual conflict, through a process of experimental feeling, arising from opposite principles contending against each other; but the complexion of the warfare, exemplified in the military phraseology diffused through the apostolic epistles, does not appear applicable to a wrestling with individual flesh and blood, "for" says Paul, "we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, (this age) against spiritual wickedness in high (heavenly) places," Ephes. vi. 12. Rev. xii. 7. Against those combined forces, the church, as one body, were exhorted to put on the spiritual military attire, "the whole armour of God."-And for this reason, that they might "be able to stand in the evil day," which they saw approaching." (Heb. x. 25.) “and having done all," (or according to the margin, having overcome all,")" to stand." Luke, xxi. 36.

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But to justify the application of the similitude of this day in Joshua, to the day when the apostles ministered, would require an extent of scriptural testimony, which the limits of this letter will not allow. I shall therefore briefly make the following remarks.

1. After the people had passed the Jordan, we find Joshua selecting and commanding twelve men, according to the directions which the Lord had given him. "Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man: and Joshua said unto them, pass over before the ark of the Lord your God, into the midst of Jordan, and take you up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel"-Josh. iv. 4, 5. This at once appears to form a beautiful type of Christ, selecting his twelve apostles, to gather out the lively stones; which applied to the gathering of the tribes under their ministry, and which were to be a standing memorial of the Lord's covenant faithfulness, as he had spoken by the mouth of all his holy prophets. All the united testimonies respecting the gathering of Judah and Israel, referred to the time of these twelve men: namely, the twelve apostles of the Lamb, who, in the regeneration, or the grace state, are represented as sitting upon twelve thrones, and judging by their testimony the twelve tribes of Israel. Luke, xxii. 30, Rev. xx. 4, Isai. lxvi. 10—–12, 1 Pet. ii. 5, 6, Rev. xxi. 14, James, i. 1, Ps. cii. 14.

2. Circumcision is renewed in Canaan, when all the people are clean passed over. "At that time the Lord said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the SECOND TIME." Josh. v. 2-8. This was to signify the rolling away the reproach of Egypt; all that reproach, which was connected with the bondage state; and which was figurative of the removal of the temptation of sin. The apostle has given us a fine exposition of this type, as applicable to the body of Israel after the spirit, in the spiritual economy. "And ye are complete in him, who is the head of all princi