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reference is made to a visible form of the Almighty. See the following texts :-Genesis 3: 8, "The Word of Jehovah walking in the garden;" 26 : 3, My Word shall judge thee and bless thee;" 28 : 20, “ And Jacob vowed a vow to the Word ;" 35:9,"And the Word of Jehovah appeared to Jacob;" Exodus 16:8, “Your murmurings against the Word of Jehovah ;" 19:17, "To meet with the Word of Jehovah ;" 30: 5, “I will appoint for theo my Word;" Leviticus 26 : 11, “ My Word shall not reject you ;" Numbers 11: 20, “Rejected the Word of Jehovah;" 14:9, “But rebel not ye against the Word of the Lord;" 23:4, “And the Word from before Jehovah met Balaam;" Deuteronomy 1: 30, “The Word of Jehovah, thy God;" 32:33, " And in this ye did not believe in the Word of Jehovah, thy God; 13:18, “ If thou shalt be obedient to the Word of Jehovah thy God;" Psalms 2:2," Against the Word of Jehovah;" 4, “Word of Jehovah shall have them in derision;" 11, Word of Jehovah, &c.;" Psalms 3:4, “I cried unto the Word of Jehovah ;" 9:2, “I will rejoice in thy Word.

The above quotations, taken promiscuously from the Scriptures, are certainly sufficient to show that the Jews, in the time of John, the Evangelist, must have been familiar with the application of the epithet, Word, to the God of the Old Testament; and it is more than probable, they had been accustomed to apply it to their expected Messiah.

We are brought by this discussion to the following conclusions :

1. That Jehovah, although in His essense invisible, was accustomed to reveal himself to the senses of men under

the old dispensation. This appearance is often called the shekinah, the habitation or dwelling, in the Chaldee.

2. That this revelation of God was identical with the Messiah of the New Testament. John 1:18, “No man hath seen God at any time; the only begotton Son, which is in the bosom of the Father, he hath declared him.”

3. The God of the Old Testament is the God of the New, and there is an identity of thought running throughout the Sacred volume.

4. The grand idea of the Bible is the revelation of CHRIST to the world. He is the great Hero, both of the Old and the New Testament.

5. What a bright evidence, this unity of thought, kept up through the Pentateuch, Prophets, Gospels and Epistles, affords of the Inspiration of the Bible! God must have guided the minds of all, or their thoughts would not always have been running in the same channel.

LECTURE VIII.

GLIMPSES OF THE MESSIAH IN THE PENTATEUCH-PRO

PHECY. .

FOR HAD YE BELIEVED Moses, YE WOULD HAVE BELIEVED ME, FOR HE WROTE OF ME.-John 5: 46.

No idea is more clearly and forcibly taught by nature than that truth should harmonize with itself, hence if the Bible be true, its different parts will be found to be in strict harmony. Now the glimpses of a Saviour, abounding in the Old Testament, form the strongest link by which that volume is bound to the New, and it is thus, the Christian finds abundant proof of the Messiahship of Jesus of Nazareth, and hence evidence of the truth of his Bible. He is no strange being, making a sudden and unexpected appearance upon our world's stage, but a long series of types and prophecies, had excited a general expectation of his advent, and their wonderful fulfilment in him, made it apparent

that he was the one who was to come. Gloomy, indeed, is the doctrine that we find no Christ in the Old Testament, and yet there are those professing to be Christians, who tell us that they have sought in vain, especially in the writings of Moses, for expressions directly and unequivocally referring to the Christ of the New Tes

tament. Let such persons reflect that they come into direct collision with Jesus Christ himself, who, on several occasions, declared his connection with Moses.

6. He wrote of me,” was his firm declaration to the Jews.

And just before his departure to heaven, he thus reminds his disciples of the words he had spoken to them on a previous occasion. “All things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms concerning me.” The woman of Samaria, though possessing no part of the Old Testament, except the five books of Moses, had learned therefrom that the Messiah would come, who was called Christ; and Paul protested that in his preaching he had said no other thing, than the Prophets and Moses did say,

should come. At first, the idea of a Saviour was dimly foreshadowed and slightly hinted, but as we pass along through Pentateuch, Psalms, and Prophets, it grows more and more luminous, until every shadow flees before the glorious rising of the Sun of righteousness.

We shall endeavor in this discourse

1. To trace the developement of the idea of a Saviour through the writings of Moses.

2. Show some of the practical benefits which may. result from this subject to ourselves.

We have in a preceding lecture, noticed those bleeding victims and other figures, designed to prefigure the Lamb slain from the foundation of the world, and now we are to confine our attention to those predictions, given at first, it must be confessed, in language somewhat obscure, but which increases in lucidness until the perfect day.

1. The first intimation of a Saviour, is given by the Almighty, soon after the fall, in Genesis, 3: 15, in the curse denounced against the serpent. The passage might be rendered thus :- And I will put hostility between thee, and between the woman, and between thy seed, and between her seed, she shall lie in wait for thy head, and thou shalt lie in wait for his heel.

Now, this language seems to have been the best in use, for conveying the idea of a Saviour, to the minds of men, in that primitive state. Mark the terms used, and you cannot fail to see that they are well selected. In the first place, the serpent was a most expressive emblem of the evil spirit, and has been considered as such by all nations. St. John, in the book of Revelation, calls him the devil, and the fact that all the Jews have ever regarded him as emblematical of the devil, shows that the language of their Scriptures must have been sufficiently plain to teach them such an idea.

The term, seed was well selected, since our first parents had doubtless lived long enough to witness the fact, that plants produced their kind through the agency of seed, and hence the word is figuratively applied to express human offspring. The Hebrew word zarang, seed, when referring to human offspring, is never used in the plural, and hence it is exceedingly appropriate for the occasion, as it may refer either to Christ as an individual, or to all the holy seed, as they are one with him, and hence says Paul :“ Now 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.” That is ; Moses selected a word which, in its application to children, was confined

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