Once more, Exod. xiv. 19, Moses, speaking of the passage of the Israelites through the sea, says, "The Messenger Elohim, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: and it came between the camp of the Egyptians and the camp of Israel, and it was a cloud and darkness to them, but it gave light by night to these." Here the same Person who is elsewhere called the Messenger Jehovah, is called the Messenger Elohim. This Person, and his change of position, are distinguished from the cloudy pillar, and its removal from the front to the rear of the camp. The Divine acts which ensued are ascribed to Jehovah; among which we are told that "Jehovah looked unto the host of the Egyptians _through the pillar of fire and of the cloud_, and troubled the host of the Egyptians." But it was the Messenger who was in the pillar of fire, (the Shekina,) and who therefore looked through the pillar of cloud which had been interposed between him and the Egyptians. Suppose the Israelites under Moses to have had a knowledge, by previous revelations, of the truth concerning the person and work of Christ, and the way of salvation through him. In that case, such revelations not being committed to writing prior to Moses, but having been matter of oral instruction, were significantly expressed in an outward and visible manner by typical sacrifices, and other religious rites and prescriptions. By complying with these rites, the devout Israelite expressed his faith in the revealed truths which they were employed to recall and commemorate. The visible types were illustrative of revealed truths already known. They were not the medium of a revelation, but a medium through which faith in an existing revelation and obedience to it were expressed. Their office was not prophetic, but illustrative. Thus, when under the Levitical economy the high priest, duly prepared and arrayed, entered the most holy place, his official person and acts constituted a striking visible emblem of certain truths concerning the Messiah's person and sacerdotal work. Beholding that visible token and illustration of these truths, the believer's faith was called into exercise. So when the priest offered a sacrifice of atonement and sprinkled the blood, burnt incense, or performed any other official act; and when the worshipper laid his hand on the head of the animal to be sacrificed, celebrated the paschal supper, or complied in any other respect with the prescribed ritual. This method of worship and obedience through significant tokens and visible emblems, and types illustrative of known truths, was instituted soon after the fall, and suited in all respects the economy of outward and visible manifestation which prevailed down to the advent of Christ. Thus Abel, the patriarchs and prophets, worshipped, and thus Simeon and Anna at the time of the incarnation.