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absence in the victims sacrificed of the Divine Essence of Jehovah, it follows of necessity that this promised seed of the woman must be, in the fulness of time, the great and real antitype of the victims, through all intervening ages, unto the advent of the Divine reality himself, when oblatory worship should cease, there being nothing of a figurative kind remaining to be typified. Noah, as we have seen, brought the rite of sacrifice from the antediluvian world ; and Abraham, eminent for his piety, to which the Deity has given this testimony—“For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him” the amount of which was this, “ In thee shall all the families of the earth be blessed.” Now Abraham, (by faith) saw Christ's day afar off, and rejoiced ; and in the blood of the victims sacrificed, recognized a type of the blood of the seed of the woman, who by descent should be of Abraham's family, and, as we are afterwards shown by inspired Jacob, on his death-bed, should be of the royal

tribe of Judah, and of the house of David. For genealogies were instituted on Christ's account; and these alike prove, in the Old and New Testaments, that in his lineage, Christ, as the seed of a virgin woman, was in truth an Hebrew of the Hebrews, and therefore he that should bruise the head of the serpent.

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CHAP. III.

The meaning of the word, “ Image,” used by Moses in his

Account of the Creation of the First Man.

Having now disposed of such preliminary matter as appeared to be imperatively called for on the introduction of my subject, I will insert the 26th and 27th verses of the first, and the 7th verse of the second chapter of Genesis, and attempt a scriptural proof of the word image, as it relates to the first Adam, who was in his origin of the earth, earthy; and then examine the human and bodily nature of the Adam's antitype, or of the second Adam, who is the Lord, from heaven; and apply the meaning of the word image to each of those persons in his human nature individually.

“ And God said, Let us make man in our image, after our likeness : and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

“So God created man in his own image, in the image of God created he him, male and female created he them.

" And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”

In the first place, when divine revelation informs us that God said, “ Let us make man in our image, &c. Jehovah begins, as we shall positively see from a corresponding part of Holy Writ, with a declaration or record of the co-equal and co-eternal spiritual likeness of each individual person of the Triune Godhead: for though he does not make mention of each separate individual by the name of the Father, the Word, and the Spirit, yet all are equally comprehended in the plural pronoun “us," and in that extensive light intended to be understood by us, though contained in this so brief but comprehensive mode of speech. The justice of this construction will, I think, be both evident and intelligible by my citing a verse, 1 John, v. 7. “For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one." Therefore, when Jehovah says, “Let us make man," &c., he presents us with a declaration of his purpose, containing a record of his own Divinity, which is, in fact, to commence with that one and the same spiritual likeness of God the Father, God the Son, and God the Holy Ghost, as being contained in the Divine Unity of the Godhead. But further, the language of the 26th verse is that of consultation, in which the evidently high and eminent concern of the Deity and of future living dust, just about to receive life, are intimately interwoven in the persons of the Creator and the creature; yet this 26th verse does not specifically establish personal identity ; but that precise and particular individuality which is required is unequivocally carried out in the consecutive or 27th verse, where a form of words, especially direct, is intentionally employed, and God the Word, made flesh, is so manifestly personified, in accordance with future revelation in the volume of Holy Writ, that readers, even superficially acquainted with the contents of the Bible, will not, it may be fairly inferred, require more than insertion without comment in confirmation of so evident a fact. The verse in question runs thus: “So God created man in

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