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man we are to understand Christ mystical, Christ the head and all his fpiritual seed considered as in him. Now, this seed is expressly distinguished from that of the serpent. Who, then, can these be but the reprobate world left to perish in their fins ? Doth God say,

Doth God say, “ I will put enmity “ between thy seed and her feed ?” This enmity, then, must be mutual. The testimony of God implies, on the one hand, that he permits the seed of the serpent to continue under the power of that natural enmity against Christ and his feed, which is the fruit of their original apostacy in Adam ; and, on the other, that he actually implants a principle of enmity in the hearts of the feed of the woman against the devil and his interefts. This he does, in communicating the gracious principle of supreme love to himself. For we cannot love God without hating Satan and his works. Enmity against this old ferpent necessarily takes place of our natural “ enmity

against God.” Such is the state of matters with respect to the members of Christ's mystical body, and can we suppose that it is reversed as to the Head ? Does God put enmity between them and the feed of the serpent; and hath Christ the same love to them that he hath to his own feed? Does not the promife respect him as well as his members ? How then can he be an adversary to the seed of the ferpent, and yet die for their salvation? In consequence of this enmity, does Christ bruise the head of the serpent; and from the same principle, does he

purchase

purchase redemption for all his feed? The very contrary, surely. In the bruising of his head, we have an awful prelude of their eternal destruction, as adherents to his devoted interests, and as irreconcilable enemies to the Redeemer.

The Apostle Paul teaches us the same doctrine, when explaining the promise made to Abraham. “ He faith not, And to feeds, as of many ; but as “ of one, And to thy feed, which is Christ 4." Here he speaks of Christ mystical, as including the Head himself, and all his spiritual seed ; who are called “the feed of Abraham," to what nation foever they belong; as being eventually made partakers of like precious faith, and interested in the blessings of that covenant which was revealed to him. But the promise would be to feeds, in the strangelt sense conceivable ; if the blessing promised, an everlasting salvation, had been purchased for the seed of the serpent, no less than for the feed of the woman.

11. The same doctrine receives the fullest elucidation from the temporal redemptions of Ilrael. That these were meant as successive figures of the spiritual salvation of the Church, is fo evident as scarcely to require illustration. They are all exhibited as branches of his great work of mercy towards her, and as confirmations of his covenant with Abraham, which covenant had a special respect to fpiritual and eternal blessings. “He sent redemption unto his people, he hath

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" commanded

Gal. iii, 16.

In

" commanded his covenant for ever.-He remem“ bered his holy promise, and Abraham his fer

vant. And he brought forth his people with

joy; and his chosen with gladness y.” This is the very language used with respect to our falvation by Christ. “ Blessed be the LORD God of “ Israel, for he hath visited and redeemed his

people :-o remember his holy covenant, the 6 oath which he sware to our father Abraham 2" These figurative redemptions were all accomplished by the same divine Person, who at length gave himself a ransom. “ The Angel of his presence “ faved them.” They contained a display of the same, divine and gracious characters : “ his love and in his pity he redeemed them, and “ he bare them, and carried them, all the days “ of old a.” They were also, as shall be seen, procured in the way of purchase.

The redemption of Israel was entirely of a particular kind; and in this respect a shadow of our redemption by Christ. None but the feed of Jacob were partakers of this mercy. Hence David says; “ What one nation in the earth is like

thy people, even like Ifrael, whom God went “ to redeem for a people to himself, and to make “ him a name, and to do for you great things, " and terrible, for thy land, before thy people ** which thou redeemedit to thee from Egypt, “ from the nations and their gods b?" Similar is the language of Moses; “ Thou in thy mercy

“ haft

y Pía. cxi, 9. ; CV. 42, 43. 'a Isa, Ixiii. 3.

z Luke i. 68. 72, 73.
D 2 Sam. vii. 23.

“ haft led forth thy people which thou hast re" deemed c."

This was wholly the fruit of distinguishing love. Love and redemption are terms used in Scripture as correlates. We never read of God's redeeming a people, even in a temporal respect, but as the fruit of love to them as a peculiar people : and the redemption is always limited according to the extent of this love. “ Because he loved thy

fathers, therefore-he brought thee out in his fight with his mighty power out of Egypt d.”

This typical redemption, so far from being extended to others, was conferred on Israel at their expence. When he saved them, the nations that were in a state of enmity were destroyed. He bought them as his peculiar people with the price of blood ; and thus gave a striking emblem of the means by which he should, in the fulness of time, redeem all his chosen people. In this sense is it said that they were purchased ; as the Ifraelites sung with respect to the Egyptians : “ Fear “ and dread shall fall upon them ; by the great“ ness of thine arm they shall be as still as a “ stone : till thy people pass over, O Lord, till “ the people pass over, which thou hast purcha“ sede.” To the fame purpose JEHOVAH, when revealing himself in the character of a Saviour, reminds his peculiar people of this wonderful evidence of his love : “ I am the LORD thy

God, the holy One of Israel, thy saviour;" not the saviour of Egypt, but in a way of dif

tinction, c Exod. xv. 13 a Deut. iv. 37

e Exod. xv. 16.

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tinction, nay of exclusion, thy saviour. And how does he prove his claim to this character? -" I

gave Egypt for thy ransom, Ethiopia and Seba " for thee. Since thou wast precious in my light, “ thou haft been honourable, and I have loved «s thee : therefore will I give men for thee, and " people for thy life.” The meaning of the promise here added is clear from what follows: “ Thus faith the LORD your Redeemer, the holy “ One of Israel, For your sake I have sent to Ba“ bylon, and brought down all their nobles f.” Afterwards, when he hath pointed out Cyrus by name, and particularly described the redemption to be accomplished by his instrumentality, he shows the special design of all this work, in the call given to finners of every nation to believe in him as a spiritual Redeemer ; “ Look unto me, " and be ye saved, all the ends of the earth g."

So clearly was the character of redemption impressed on the whole of God's conduct towards the Israelites, that it does not merely distinguish the termination of their controversy with the Egyptians at the Red Sea, but the preceding events. Every plague, which was inflicted upon Egypt, in the limitation assigned to it, marked out the Israelites as a peculiar people. Thus where we read, with respect to the flies, “ I will put a di" vision,” the expression literally signifies ; « I “ will put a redemption between my people and “ thy people h.”

This flfa. xliii. 3, 4. 14.

h Exod. viii. 23,

Isa. xlv. 22.

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