p347 * * * As regards the estimate* which the Old Testament saints formed of the sacrifices and types of the Old Testament, no one can speak definitely. That estimate was as various as we now see the estimate of renewed souls as to the value of Christ's work is, if by value is meant the intelligent estimate of it. All that any one could speak of now is what the Old Testament afforded them, so that the Holy Ghost could act by the word upon those who had spiritual intelligence according to the measure of that day. Now I know of no fact in Christ's history which is not testified of in the prophets - His birth, His sufferings (even the details), His ascension, His sitting at the right hand of God, His coming again, and all the glories that should follow His sufferings. The only truths, that I am aware of, which were not revealed were the church, and His present intercession at the right hand of God - truths, it is remarkable, equally omitted in John 1, in the catalogue of the glories of Christ there given, as well as (but for another reason) the fact that He was the Christ. Hence, the only question is, when they had the prophets, how far they were spiritual enough to connect these revelations with the types in order to understand them?

{*'How far did the Old Testament saints understand the types and offerings, and sacrifices, and what was the extent of their knowledge of Christ; and did they see Him in those types, etc.?'}

This depended on individual spirituality and divine teaching; only we must remember it could not be said, "Ye have an unction from the Holy One and ye know all things." They had not the Holy Ghost, the Spirit of truth, to guide into all truth. This makes all the difference as to intelligence. Further, it was not the intention of God, while the veil was unrent, to put the consciences of saints in the position in which the rending of it was to set them - so that "the worshippers once purged should have no more conscience of sins." Alas! many Christians are in a Jewish state in this respect. Had this been the case, the free admission of the Gentiles by faith on the same footing would have been the consequence, as this was not intended. On the other hand, there was the thought, that the time was coming when the nation's sins and iniquities would be remembered no more, and this faith could look forward to, as to the then rejoicing of the Gentiles with His people, and a heavenly portion for the departed saints. This leads back to the original promise of the seed of the woman bruising the serpent's head; and it, again, held out to faith a full restoration of man from the ruin, which though vague might have been complete in expectation. The clothing with skins, and Abel's sacrifice, and Noah's, point to covering and acceptance through a sacrifice; Isaac's, to the faith of resurrection. But when sacrifices were legally instituted and the law given, hopes of forgiveness and restoration in peace in a coming age, but no purged conscience, save occasional at the present time, marked the condition of the worshipper. Before that time it was a larger expectation of restoration and goodness, and founded on sacrifices and covering iniquity and nakedness before God; but, though larger and more complete, more vague, of course, by the seed of the woman, resurrection and heavenly things coming in. For this both Enoch and Abraham, and even Job, furnished evidence. Under the prescription of the law the conscience was more brought under the yoke, present occasional forgiveness by a sin-offering more definite, but it was narrowed into present occasional clearing, and the hope of deliverance put into the age to come and connected with Messiah, as we know also it will be.

With all this was connected a feebler estimate of sin and of the need consequently of divine righteousness, though this was prophetically intimated, but also in the age to come. There was sense of sin, of being shapen in iniquity (but no intelligence of a conflict between flesh and Spirit) and thus as a present thing righteousness looked for in the Lord; but, before the law, divine favour and the averting a curse by sacrifice; under the law, a definite sin-offering meeting the actual sins of the individual or of all, and a general sense of maintenance of heart in divine favour by the day of atonement - the state as I have said in which most Christians are.

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