eight souls were saved by water. The like figure (avríTUTOV) whereunto even baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ 1." The patriarch ABRAHAM was a very remarkable type of Christ. Having proceeded with his family from Ur, the name of which induces us to suppose the religion of its inhabitants to have been either the Sabæan or the simple pyreal, as far as Haran, on his way to Canaan, he received there a divine injunction to settle in Canaan, with a promise which was fully performed in the days of the Messiah. Having largely discussed it in our consideration of the prophecies, we here revert to it, in evidence of the typical analogies, which we shall notice. The blessing of Melchisedek is the first in the order of typical events. The ancient fathers trace in the presentation of the bread and wine a religious rite symbolical of the Eucharist; but as St. Paul has not adduced it, we shall not dilate upon the argument. The Apostle alludes to the name of Melchisedek, which we have reason to believe was one simply titular, and expressive of his priestly office; consequently, Melchisedek does not occur in the genea 1 1 1 Pet. iii. 20, 21. where the translation should have been "baptism, the antitype to which," &c. logies, and thus affords scope from the meaning of the word for the typical parallel which the Apostle instituted. "First being by interpretation king of righteousness, and after that also king of Salem, which is, king of peace; without father, without mother, without descent, having neither beginning of days nor end of life; but made like unto the Son of God, abideth a priest continually 1." As such he was like unto the Son of God, and abideth a priest continually, his priesthood being that which Christ exercised and confirmed. Of this typical analogy the antient Hebrews were decidedly aware, as the book of Psalms certifies us. The history of Hagar and Ishmael, and the birth of Isaac were likewise allegorically collated with the Jewish and Christian dispensations, or the covenant from Mount Sinai, and that ratified by Christ; the son of the bondwoman being figurative of the law, and the son of the freewoman of the promise, whereby we are made free. St. Paul, in the fourth chapter of his Epistle to the Galatians, has impressed this reference of personages with his authority; therefore we must perceive by the solution given, that such was the distant meaning of the divine command and though we cannot strictly denominate 1 Heb. vii. 2, 3. the reference typical, the allegorisation closely approaches to such a similitude. In the rite of circumcision the Apostle saw a type of the circumcision of the heart-of that pure and holy life which should characterize Christianity; and as it was the sign of the covenant made with Abraham, the early Church accounted it a type of baptism. Also in the change of name from Abram to Abraham, they saw a type of the universality of the Christian religion. In Zoar too, where Lot found refuge, ecclesiastical writers have discovered a type of salvation, which is not sanctioned in the New Testament. But the intended offering of Isaac has been rightly accounted typical of Christ, at which St. Paul may have glanced, when he speaks of God not sparing his own Son, but with Him freely giving us all things; and in this type it is observable, that Moriah, which was its scene, was, according to the best critics, the spot on which the temple was built. From James ii. 21. sqq. it is clear, that the patriarch's obedience and belief were accounted to him for righteousness; and with this righteousness St. Paul compares justification by faith, just as St. James vindicates works in opposition to false doctrines, which had sprung up. If any thing were wanting to the perfection of this type, it would have been fully supplied by the ram, which Abraham offered in the place of his son. To sum up the typical coincidences with respect to Christ, or Christian doctrines and ceremonies, exhibited to us in the life of Abraham, we observe that Abraham came from his own country into a land that God showed him—that Christ was sent by God, in the fulness of time, into the world: that Abraham was the Father of a great nation-that Christ was the author of the Christian religion, by whom was fulfilled the promise made to Abraham, that in him all nations should be blessed that Abraham's name, by the promise of God, became great-that Christ's name was great; Wonderful, Counsellor, the Mighty God, the Prince of Peace: that Abraham received the peculiar blessing of God-that the heavens opened and an especial blessing rested upon the Son of God: that Abraham left the barren land, and went into Egypt that God out of Egypt called Christ his Son that Abraham dwelled in the land of Canaan— that Christ's abode was heaven, of which Canaan was a type: that God made a covenant with Abraham-that He also made a covenant in Christ: that Abraham was tempted of God-that Christ was tempted by Satan: that Abraham resisted the temptation that Christ did the same: that an : angel called out of heaven to Abraham-that from heaven did a voice come to Christ. But after all, these are analogies, which could be carried almost to an endless extent; yet as the old dispensation commenced with Abraham, and the New with Christ, we are required to be discursive. The promise made to Abraham by God appears to contain more than the mere words at first shew. From St. Paul', we learn that the covenant of grace was included, respecting the redemption of the soul. It was pre-ordained and designed by God, that Abraham should be the father of a great nation, and to him He gave "the covenant of circumcision," but Christ was "a Mediator of a better covenant." To Abraham and his seed were the promises made. He saith not, "And to seeds, as of many; but as of one, and to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise; but God gave it to Abraham by promise. Wherefore then serveth the law? It was added because of transgressions, till the seed should come, to whom Rom. iv. 11-18. |