"We have long been familiar, to a greater or less extent, with the typical or symbolical teaching of the historical and ceremonial parts of the word of God. Scripture has not left us in doubt as to many of these, giving us, in the plain language of New-Testament truth, the inspired interpretation of many Old-Testament narratives. The spiritual meaning of Noah and the ark; the Passover; the conflicts in Canaan ;-to say nothing of the sacrificial ordinances of Leviticus, explained in the epistle to the Hebrews,- have been unfolded by the divine teacher, and no one hesitates to use them freely. We have almost forgotten that they are types, so familiar have they become.

Similarly, a number of passages which we would never have suspected of being typical are distinctly declared to be such. Hagar and Sarah (Gal. 4:21-31), Abraham's interview with Melchizedek (Heb. 7:), are striking examples of this.

But a reverent mind will be encouraged to expect that these are not all the typical passages of Scripture, and with the method, if we may use the word, used in the application of the passages we have alluded to, will take up other portions to find the spiritual meaning concealed within them. Nor will he be disappointed.

Who, that is in the least acquainted with Scripture truth, will fail, for instance, to see the beautiful gospel picture presented in the history of Naaman the leper in the chapter just preceding ? Not merely do its general outlines present the gospel truth, but details are equally accurate, so that we are constrained to see the design in it.

On the other hand, those who have drawn most freely from this fruitful source of instruction will be most careful to guard against extravagances of interpretation, which are not merely unedifying, but raise questions as to all figurative interpretations. Bearing this in mind, let us endeavor in a sober spirit to gather some of the lessons from the portion before us.

It comes in fittingly after the gospel theme of the fifth chapter. That gives us the cleansing of the sinner (also, alas! the binding of sin upon the man who valued grace only as ministering to his covetousness); this portion shows the expansive power of the grace of God. " The place where we dwell with thee is too strait for us" (ver. i). When we receive the gospel we receive a living germ which cannot be confined within narrow limits. The new wine will burst nature's bottles. Nor will this be confined to personal growth in grace. In fact, usually the first activity is reaching out to others. Thus Paul immediately after his conversion preached Jesus in the synagogues at Damascus,"that He is the Son of God" (Acts 9:20). Beautifully do we see this expansive spirit exemplified in the first chapter of John, where as soon as one knows Christ he hastens to bring a brother or a friend to the same Savior. The reader will easily add other instances from Scripture, while every genuine work of grace is always marked by the same. Truly the gospel is a pomegranate, not only a delicious fruit, but filled with seed for its propagation.

Notice, their ardor does not hinder them from applying for guidance to the one who has the word of God, Elisha the prophet. Surely it is easy to discern who the Guide is to whom we should apply for the mind of God, Him of whom Elisha was but a type- our blessed Lord and Master. Good indeed would it be if all zeal could apply first to Him. There would be less zeal without knowledge, less show of work, but more actually accomplished in the extension of God's house.

Faith ever grows when in exercise. No sooner do they get the prophet's permission and approval than they desire his presence. " Be content, I pray thee, and go with thy servants." It is not enough to have the Lord's mind-His approval of this or that act of service-the spirit should yearn for His companionship. And as the prophet graciously answered,'' I will go," we may rest assured our gracious Lord never refuses His holy presence where it is desired. Ah! do we always desire that presence ? for it may check much in us of mere nature, much that would be used in His service which He could not approve nor accept. But who or what can take His place ?-can numbers, popularity, excitement, wealth, homage of men ? One "well clone " from Him will outweigh it all with the heart that truly loves Him. May we ever say, " Go with us ; " "if thou go not up with us carry us not up hence."

But we might notice in passing another thought suggested by the desire of these men. They wished to erect a dwelling, a habitation; and when there has been blessing in the gospel, the natural desire is for fellowship. How completely God has in mercy provided for this is not within the scope of this paper, but we believe next to the salvation of the soul and a godly walk, nothing more important can claim the attention of God's people.

But whence come the materials that are to form this habitation ? Who are the "living stones," or, as in the scripture, the " beams " which are to form this dwelling ? They grow hard by Jordan, the river of death and judgment. All are "dead in trespasses and sins," but where that fact is recognized, confessed, and Christ accepted, the tree is cut down, by the ax of divine truth, and by that same instrument prepared for its place in the building.

Blessed work, to see the proud tree, flourishing by the river of death, bow beneath the strokes of the keen ax, and fall prostrate at last. Humbling work it is indeed, but how blessed, when the proud, haughty, self-righteous soul is laid low under the truth, ready to receive the pure and perfect grace of God.

But while the work is going on happily and prosperously, the ax of one slips off its handle and falls into the stream. All usefulness is at an end, the work, so far as that individual is concerned, must cease:for hands are not axes, and mere strength cannot fell a tree. What adds to his sorrow is that the ax was not his own, it was borrowed.

We all work with borrowed tools. The truth of God is His, not ours; we are simply "stewards of the manifold grace of God." We have been entrusted with the gospel; a dispensation has been given us:with Paul we may say "Woe is me if I preach not the gospel." Some may think that the thought here is the folly of dealing with truth not made our own, of trafficking in that which was unfelt, or unrealized. We believe it is rather as we have suggested. Nothing in the way of gift or endowment or truth is our own-all has been loaned to us. The parable of the talents illustrates this.

But how serious this makes the loss of the ax. It was borrowed. To lose our time, opportunities, is bad enough, but to lose what has been entrusted to us, and for use in His, not our, service-is not this double grief ?
Well now is it that the prophet has been invited to accompany them. Had this not been the case the ax could never have been recovered, the work would have been hindered, the workman laid aside. But grace, blessed be God, recovers.

Let us ere proceeding ask ourselves a few questions. Have we ever been entrusted with an ax ? As we look at the open page of God's precious Word, gleaming with precious truth, we dare not deny it. Have we used our instrument in God's service? Alas, for some of us, how little. A further question:do we know what it is to lose the ax, to see it slip away and be buried, as it were, in the very river of death ? How sad, how unutterably sad it is to see the Lord's servants deprived of their only instrument of usefulness. Here is one who once was busy in winning souls, ever ready with a loving word to help saints or point sinners to Christ. Many a time in private or public has the voice been uplifted in the cause of the Master. But that voice is silent, or lacks the power that once accompanied it-the power of divine truth. Here is a sister, once busy in ministering, in her own happy sphere to needs, both temporal and spiritual; but she no longer engages in that blessed service.

But it is needless to multiply instances. The ax has been lost. Usefulness is gone. Oh if there were but humility to own it-to go to the Lord with the words " alas, Master! for it was borrowed." For the most serious part is that our usefulness is not ours but a sacred trust from the Lord.

Let us now briefly note the recovery of the lost usefulness. First, then, is the frank confession to the Lord. Nothing can take the place of that. No matter what the failure has been, how deep, how complete, -One ear must hear the sad story of what we have done with His. The ax may have been allowed to lie out in the sun, the handle thus losing its moisture; it may have been carelessly handled. Be that as it may, we know there is always some reason for loss of spiritual power. The sun of this world too easily dries out the spiritual freshness in our hearts and makes us hold loosely our precious trust.

But how graciously does the prophet meet the trouble. Notice his question "Where fell it?" Ah that must be known. Our blessed Lord, in restoring lost power wishes us to point to the occasion when we lost it. That worldliness, that unguarded moment-When was it that the power was lost, where did it fall into the river ? Mere generalities do not suffice; the finger of shame must point to the time and place where declension began. Need we enlarge ? Let conscience rather speak to us all.

But not to shame us does our Lord thus probe. When the full truth is out, then He comes in to recover, to put back in our hand that which we had lost. The stick thrown into the river here, is doubtless the same, in type, as the tree cast into the waters of Marah, both speaking of that wondrous cross, which saves the soul, makes bitter sweet, makes iron float. For oh, who that has lost spiritual power could ever believe that nature could restore it ? But here is grace"; and when the Lord acts He doeth wondrously. Instances might be gathered from Scripture; Peter, David, and the like. Let it be ours, beloved brethren, if the need be for us, to make for ourselves fresh instances of this recovering grace.