who is the figure of him that was to come." "Through the offence of one many be dead; much more, the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many." "6 "By the offence of one, judgment came upon all men to condemnation; even so, by the righteousness of one, the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." "As in Adam all die, so in Christ shall all be made alive." These passages are sufficient to show that there was a sense in which Adam stood on trial for his natural seed, and Christ for his spiritual seed. And here is the idea of suretyship, or the substitution of one for another, in the eye of God's law, on which rests the whole scheme of the atone ment. II. The second typical representation of Christ is found in the worship of God, through the medium of bloody sacrifices. The apostle Paul, in his epistle to the Hebrews, discusses this subject at length, and shows that these sacrifices were designed as a typical representation of the great sacrifice which Christ made, once for all, when he offerered up his own body upon the cross. And he explains the reason why bloody sacrifices were appointed,-because, " without shedding of blood there is no remission ;" and the reason of this is, that the penalty of transgression was death; and no expiation could be made for sin without the death of the victim offered, and this required the shedding of blood, because the life was in the blood. Yet these victims could avail nothing for the forgiveness of sin, except as they pointed forward to the great sacrifice which the Saviour was to make. The first account which we have of these sacrifices is, the offerings of Cain and Abel. But it is fair to infer, that this act of theirs was not performed merely at the instigation of their own minds; especially as it agrees with the worship which was afterwards formally instituted, and declared to be typical of the promised Saviour. It is evident, then, that a revelation must have been made to our first parents, immediately after the fall, informing them of this medium of renewing the communion with God, which they lost in the fall. And this is corroborated by the fact, that God made them clothing of the skins of beasts. They had not yet received the grant of animal food, which was not given till after the flood; and it is not probable that permission would have been given them to kill animals merely for the sake of their skins. It is, therefore, an easy and fair inference, that these were the skins of beasts slain in sacrifice. There is also another point of deep interest in regard to this. I cannot wholly divest myself of the idea that there was a typical meaning in this very matter of clothing; though there does not seem to be sufficient authority for declaring this positively. But we may use it as an illustration; and as such it is very striking. The first effect of the transgression was a conviction of sin, manifested by a sense of shame. And their first effort to hide their shame, was made on the same principle that awakened sinners attempt to get clear of the curse of the law. It was by their own works, they sewed or platted fig leaves together, and attempted to cover themselves with them, an apt and striking illustration of the miserable garments of self-righteousness, in which convicted sinners attempt to hide their naked exposure to God's wrath. But God made them coats of skins ; and so he has furnished for those who will receive it, a garment that will perfectly cover and hide them from his wrath. We find here, also, an explanation of the difference between the sacrifices of Cain and of Abel. Paul says, "By faith Abel offered a more excellent sacrifice than Cain." But how was it by faith? Evidently that he believed in the promised Saviour, he felt his need of something to atone for his sins; and therefore he brought the bloody sacrifice, which had been instituted by God as a type to point forward to the great sacrifice. But Cain was self-righteous. He did not feel his need of a Saviour. He thought, as many do now, that he could come before God in his own name, without the intervention of a Mediator, and be accepted. And so he brought an offering of the fruits of the earth, a sacrifice without blood,-a mere thank-offering. But he was disappointed. God did not accept his offering. Nothing is more plainly taught in the Scriptures, than that the bloody sacrifices of the Old Testament were designed to represent the great atoning sacrifice of Christ. It is in allusion to this that Isaiah says, "He shall make his soul an offering for sin." Paul, likewise, in allusion to the same thing, says in his epistle to the Hebrews, "Almost all things are by the law purged with blood; and without shed ding of blood there is no remission. It was, there fore, necessary that the pattern of things in the heavens should be purified with these; but the heavenly things themselves, with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are figures of the true; but into heaven itself, now to appear in the presence of God for us; nor yet that he should offer himself often, as the high priest entereth into the holy place every year with the blood of others; for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. Christ was once offered to bear the sins of many." This is illustrated in the most striking manner, by the services of the day of atonement. This was a solemn service, which occurred once a year. On that day there were two victims selected, one for a sin-offering and the other for a scapegoat. The first was slain, and his blood sprinkled within the vail, by the priest, to make atonement for himself and the people. Then the sins of the people were, in a formal manner, laid over upon the head of the live goat. The priest laid his hands upon the goat's head, and confessed over him all the iniquities of the people, and put them upon the head of the goat; which was sent away, to bear upon him all their iniquities unto a land not inhabited. This represents Christ bearing our sins; and to this, doubtless, Peter alludes, when "He bare our sins in his own body on the Then the body of the goat that had been slain, and also of a bullock, which had been previously offered in a similar manner for a sin-offering, were he says, tree." both burned outside of the camp. So the apostle tells us Jesus suffered without the camp. The offering of incense represents the intercession of Christ before God; and the sprinkling of the blood at the time of incense, shows that it was in consequence of his having shed his blood for us, that he is enabled to intercede for us effectually, now that he sits on the right hand of God, who is seated on a mercy-seat,all this being represented, as the apostle tells us, by the "Holy places made with hands, which are the figures of the true." The same thing was represented, in a very touching manner, by the sacrifice of Abraham. Isaac was the child of promise; and as such, a type of Christ, as we learn from the third chapter of Galatians, where Paul declares that the Seed, to whom God referred in his promises to Abraham, was Christ; and Christ is typified in this very thing,-Isaac, being the child of promise, and born out of the usual course of nature, as Christ was. Abraham's freely offering up his son, at the command of God, notwithstanding his strong affection for him, as the child of promise, seems to be a representation of that wonderful act of God, in giving his only-begotten and well-beloved Son to die for us,--offering him up freely for our sakes; and the passive submission of Isaac, represents the conduct of Christ, in offering up himself voluntarily, as a sacrifice for our sins. The resurrection of Christ, also, is prefigured by the deliverance of Isaac from death, as we learn by the apostle, who says that Abraham received Isaac from the dead in a figure. There is a striking coincidence, also, in the place of this offering, and the |