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and tabernacled among us," he also took part of flesh and blood'. From Adam, all mankind is descended m; through Christ all are born again". Thus, "the first man Adam" the figure of " the last Adamo" "the man Christ Jesus P,"
The account given by Moses of the creation of Eve, and of the union established between Adam and Eve, has a reference to the institution of the Church of Christ, and to the union established between Christ and his Church.
"The Lord caused a deep sleep to fall upon Adam, and he slept; and He took one of the ribs, and closed up the flesh instead thereof; and the rib which the Lord GOD had taken from man made He a woman, and brought her unto the man. And Adam said, This is now bone of my bones and flesh of my flesh. Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh ¶."
The Church of Christ is called His "wife: "The marriage of the Lamb is come, and his wife hath made herself ready." "I John saw
* John, i. 14.
Hebr. ii. 14.
m Gen. iii. 20.
1 Peter, i. 23. James, i.
• 1 Cor. xv. 45.
P 1 Tim. ii. 5. Rom. v. 15.
1 Gen. ii. 21-24.
r Rev. xix. 7.
the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband";" and this city was called "the bride the Lamb's wifet." "I am jealous over you with godly jealousy, for I have espoused you to one husband, that I may present you a chaste virgin to Christ; but I fear lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ "." The Church of Christ, then, is here compared to Eve; and as the wife of Adam was bone of his bone and flesh of his flesh", so the members of Christ's Church are "members of his body, of his flesh, and of his bones*;" they are the body of Christ and members in particulary." As man and wife are "one flesh," so " he that is joined unto the Lord is one spirit";" "ye are all one in Christ Jesus." Christ speaks of himself under the character of a " bridegroom." The parable
Rev. xxi. 2.
t Rev. xxi. 9, 10.
"It shall be at that day, saith the Lord, that thou shalt call me ISHI [i. e. my husband], and shalt call me no more BAALI [i. e. my lord'."]
of "the marriage of the king's son d” represents "the marriage feast" of the Son of the King of Kings*. Christ purchased His wife, the Church, with his own blood; that blood, in which he hath "washed us from our sins f," and by which he redeemed us 8, came forth from his side. As Adam, then, purchased his wife at the expense of his own blood, poured from his side, so did Christ also purchase the Church with his blood poured also from his side. Christ is represented by St. Paul, as standing in the same relation to the Church, as that in which a husband stands with regard to his wife; "this," says he," is a great mystery k." Thus also, throughout the prophetical writings, the connexion between the Deity and His people is represented under the figure of marriage; the
d Matt. xxii. 2—13.
* "Blessed are they which are called unto the marriagesupper of the Lamb'."
I Rev. xix. 9.
f Rev. i. 5.
1 Cor. vi. 20; vii. 23. Hebr. ix. 12. 1 Peter, i. 18, 19.
8 Rev. v. 9.
b John, xix. 34.
+ Adam was in a “ deep sleep" while his bride was preparing, and when he awoke, he beheld his bride; so man was asleep until awakened by the voice which said, "Awake thou that sleepest, and arise from the dead, and Christ shall give thee life "."
Eph. v. 23-32.
Eph. v. 14.
Eph. v. 32.
Deity speaking of himself, as a "bridegroom"," and as a "husband";" and of His people, as a "bride'," and as a "wife";" and the desertion of the service of GOD is denoted by the expressions, "whoredom," "fornication P," and "adultery ;" while His faithless people are arraigned, under the titles of "harlot" and "whores ;" and they are said to be put away from God by "a bill of divorce t*.'
Thus it appears, that the creation of male and female man, and the institution of marriage,
Isaiah, lxi. 10;
m Isaiah, liv. 5.
2, 7. Joel, i. 8.
Jere. iii. 14, 20; xxxi. 32. Hosea, ii.
Isaiah, liv. 6. Jere. iii. 20. Ezek. xvi. 32. Hosea, i. 2; ii. 2.
• Jere. iii. 2, 9; xiii. 27. Ezek. Hosea, passim.
▸ Ezek. xvi. 29.
↑ Jere. Ezek. Hosea, passim.
Isaiah, Jere. Ezek. Hosea, Amos, passim.
• Jere. Ezek. passim.
t Jere. iii. 8.
* GOD is said to be "a jealous GOD'," and his name is called "Jealous," and his anger toward his faithless people is expressed by the term "jealousy3.”—(See the exposition of the trial of jealousy, SECT. II.)
1 Exod. xx. 5; xxxiv. 14. Deut. vi. 15. Joshua, xxiv. 19. Nahum, i. 2. Zech. i. 14.
2 Exod. xxxiv. 14.
3 Numb. xxv. 11. Deut. xxix. 20; xxxii. 16, 21. 1 Kings, xiv. 22. Psalm lxxviii. 58; lxxix. 5. Ezek. xvi. 42; xxiii. 25; xxxvi. 5, 6; xxxviii. 19. 8. Zech. i. 14; viii. 2. 1 Cor. x. 22.
Zephan. i. 18.; iii.
had a reference to the institution of the Christian covenant. Accordingly we find, that marriage has always been held sacred by the Deity, and that his severest denunciations have been directed against all breaches of its obligations and all violations of its purity. Christ honoured a marriage-feast with his presence, and signalized it by the performance of the first miracle which he wrought ". "Marriage is honourable in all, and the bed undefiled; but whoremongers and adulterers God will judge "."
Moses, having related the expulsion of Adam and Eve from the " garden of Eden," proceeds to give the history of their sons Cain and Abel. In the history of these brothers may be traced striking figures of the two covenants which had been established between the Deity and man. Cain was the elder brother, representing the covenant of Adam; he was "a tiller of the ground," as Adam had become in consequence of his "transgression;" for Adam was sent from "Eden" " to till the ground from whence he was taken.' "Cain was of that wicked one [i. e. the devil ]; the Adamite covenant arose out of the counsel of the same "wicked one." Cain had not the faith that