entrance into Canaan, and the experience of the church, but this analogy was a designed prefiguration—God’s dealings as the head of the ancient theocracy, were typical of his dealings with the church. His deliver- ing his people, his conquering their enemies, and his enriching his followers with their spoil, were all adum- brations of the higher work of Christ. As the passover was both commemorative of the deliverance out of Egypt and typical of the redemption effected by Christ; so, many of the descriptions of the works and triumphs of God under the old economy are both historical and prophetic. Thus the Psalm quoted by the apostle is a history of the conquests of God over the enemies of his ancient people, and a prophecy of the conquests of the Messiah.
The second principle applicable to this and similar cases, is the identity of the Logos or Son manifested in the flesh under the new dispensation with the mani- fested Jehovah of the old economy. Hence what is said of the one, is properly assumed to be said of the other. Therefore, as Moses says Jehovah led his people through the wilderness, Paul says Christ led them. 1 Cor. 10, 4. As Isaiah saw the glory of Jehovah in the temple, John says he saw the glory of Christ. John 12,41. As it is written in the prophets, “As I live, saith Jehovah, every knee shall bow to me, and every tongue shall confess to God,” Is. 45, 23, Paul says, this proves that we must all stand before the judgment seat of Christ. Rom. 14, 10.11. What in Ps. 102, 25, &c., is said of God as creator, and as eternal and im-