cident,
resemblances which are due to the mind of God or the character of man.

In the structure and furniture of the tabernacle, and the order of its
services, there are analogies deliberately planned, and such as every
one would expect, between religious truth shadowed forth in Judaism, and
the same truth spoken in these latter days unto us in the Son.

But in the emancipation, the progress, and alas! the sins and
chastisements of Israel, there are analogies of another kind, since here
it is history which resembles theology, and chiefly secular things which
are compared with spiritual. But the analogies are not capricious; they
are based upon the obvious fact that the same God Who pitied Israel in
bondage sees, with the same tender heart, a worse tyranny. For it is not
a figure of speech to say that sin is slavery. Sin does outrage the
will, and degrade and spoil the life. The sinner does obey a hard and
merciless master. If his true home is in the kingdom of God, he is,
like Israel, not only a slave but an exile. Is God the God of the Jew
only? for otherwise He must, being immutable, deal with us and our
tyrant as He dealt with Israel and Pharaoh. If He did not, by an
exertion of omnipotence, transplant them from Egypt to their inheritance
at one stroke, but required of them obedience, co-operation, patient
discipline, and a gradual advance, why should we expect the whole work
and process of grace to be summed up in the one experience which we call
conversion? Yet if He did, promptly and completely, break their chains
and consummate their emancipation, then the fact that grace is a
progressive and gradual experience does not forbid us to reckon
ourselves dead unto sin. If the region through which they were led,
during their time of discipline, was very unlike the land of milk and
honey which awaited the close of their pilgrimage, it is not unlikely
that the same God will educate his later Church by the same means,
leading us also by a way that we know not, to humble and prove us, that
He may do us good at the latter end.

And if He marks, by a solemn institution, the period when we enter into
covenant relations with Himself, and renounce the kingdom and tyranny of
His foe, is it marvellous that the apostle found an analogy for this in
the great event by which God punctuated the emancipation of Israel,
leading them out of Egypt through the sea depths and beneath the
protecting cloud?

If privilege, and adoption, a