of heaven and eternal life are made sure to all his spiritual seed, who " according to his abun. dant mercy are begotten again unto a lively hope by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible, undefiled, and that fadeth not away," I Pet. i. 3, 4. Abraham appears not only as the natural head of a numerous race, but as the typical representative, father, and pattern of believers, Rom. iv. 11—13, 16, 17. Gal. iii. 7–9, 14, 29. Christ is the true "head of the body, the church," the real source of a spiritual and divine life to all that believe, Ephes. i. 10, 11, 22, 23. "For he is before all things, and by him all things consist,” Col. i. 17. Abraham's intercession for Sodom, Gen. xviii. 23-33. may be compared with Christ's lamentation over Jerusalem, Matt. xxiii. 37. Luke xix. 41, 42. See also Luke xiii, 6-9. Isa. liii. 12. 1 John ii. 1.

But in this as in every instance," in all things Christ must have the pre-eminence," Col. i. 18. Jesus said unto the Jews, "Verily, verily, I say unto you, Before Abraham was, I am," John viii. 58. Abraham was ready to offer up Isaac, Gen. xxii. But Christ actually offered himself a sacrifice to God of a sweet smelling savour," Ephes. v. 2.

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Q. Is not Isaac himself considered a type of Christ?

4. Yes, very strikingly so: in many particu. lars:

1. Isaac was the only and beloved son of Abraham, the representative of his house, and the

heir of his possessions, Gen. xvii. 19, 21. xxi. 2. Heb. xi, 17, 18. Gen. xxv. 5. Christ Jesus is thus repeatedly described as the only begotten and well beloved Son of God, the heir of all things, John i. 14, 18. Matt. iii. 17. xvii. 5. Heb. i. 2. Rom. vii. 17.

2. Isaac's birth was above the common course of nature, Gen. xvii. 17. xxi. 1-8. That of Christ was contrary to it, Isa. vii. 14. Matt. i. 18-25.

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3. Abraham in his readiness to offer up in sacrifice his beloved son Isaac at the command of God, gave a strong proof of his love to God, Gen. xxii. 12. James ii. 21. Heb. xi. 17. in this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him, 1 John iv. 9, 10. John iii. 16. Rom. viii. 32.

4. It is probable, though by no means certain, that the spot appointed for the offering of Isaac was selected with reference to the great antitype, it being generally supposed to have been Mount Calvary, where Christ was afterwards crucified, and which is one of the numerous mountains in the land of Moriah. On one of these mountains the temple was built, 2 Chron. iii. 1.

5. Isaac bearing the wood for the intended sacrifice, Gen. xxii. 6. typified Christ bearing the cross, and the Lord laying on him the burden of sin and iniquity, Isa. liii. 6. John xix. 17. 1 Pet. ii. 24.

6. Abraham, in replying to his son's question, "Where is a lamb for a burnt offering ?" seems

to have been influenced by the Spirit of God to utter a distinct prediction of the "Lamb of God," which God hath provided to " take away the sin of the world," Gen. xxii. 7, 8. John i. 29, 36. 1 Pet. i. 19, 20. Rev. v. 6, 12.

7. It appears that Isaac yielded submission and concurrence he made no attempt to escape or resist, but voluntarily gave himself up to be a sacrifice. In this he eminently prefigured Christ, who 66 was led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so opened he not his mouth," Isa. liii. 7. Acts viii. 32. Ps. xl. 8. Matt. xxvi. 39, 42. John xii. 27. x. 17, 18. "By the which will we are sanctified," Heb. x. 10.

8. Isaac bound upon the altar, (Gen. xxii. 9, 10.) typified Christ, as bound by the officers of the high priest, as nailed to the cross, and as bruised and put to grief by his heavenly Father, when he made his soul a sacrifice for sin, Matt. xxvii. 2, 31. Luke xxiii. 33. Isa. liii. 10.

9. The heavenly mandate, forbidding the actual sacrifice of Isaac, and the ram becoming his substitute, and a type of the sacrifice of Christ's death, seems to intimate the nobler blood than that of animals, even that of the only begotten Son of God, which was in due time to be shed for sin; but that in the mean time the Lord would in no case have human sacrifices used as typical of that atoning blood, Gen. xxii. 11—13. Job xxxiii. 24.

10. Isaac rescued, after having been days under the sentence of death, Gen.

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and living to be the progenitor of the promised innumerable posterity, represented the Saviour's rising on the third day, to "see his seed and prolong his days, and that the pleasure of the Lord should prosper in his hand," Isa. lfii. 10, 11. 1 Pet. i. 3, 4.

Q. With the history of Abraham is connected that of Melchisedek; in what Scripture, and in what particulars, is he pointed out to us as a type of Christ?

A. We find his history in the 14th chapter of Genesis, from the 18th verse to the end; and it is observable that no other mention is made of Melchisedek in Scripture, except in the 110th Psalm, where the Messiah is foretold under the character of " a priest after the order of Melchisedek" and by St. Paul, when proving to the Hebrews that Jesus was the Messiah, in whom both the type and the prediction were fulfilled.

Q. What distinct points of resemblance do we trace?

A. It is observable that no account is given of Melchisedek's parentage or pedigree. It is not so much as known from which of Noah's sons he descended: he appears in the sacred story without father, or mother, or genealogy: thus he typifies that great High-priest, of whom it is said, "Who shall declare his generation ?" Isa. liii. 8. who, as the Son of man," had no human father; as the Son of God, was without mother; and who was appointed to the priesthood without deducing his descent from Aaron, or any other predecessor. Moreover, nothing is recorded of

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Melchisedek respecting the beginning of his life, or the end of his days; that he might typically resemble the Son of God, whose existence is from eternity to eternity; and who had no predecessor, and will have no successor in his efficacious, meritorious, and perpetual priesthood, Heb. vii. 3.

2. In the union of the two offices of priest and king, of which Melchisedek is the only example we have in Scripture, and which under the Mosaical law was incompatible, at least after the appointment of David and his family to the throne, the kingly office being confined to the tribe of Judah, and the priestly one to that of Levi. But the Redeemer's kingdom is inseparably connected with the performance of his priestly office; to which he was appointed by an irrevo cable engagement of the Father, and in which he abides from age to age, and in virtue of his atonement and intercession he employs all his power and authority for the benefit of his redeemed people, see Zech. vi. 12, 13. Heb. iv. 14. viii. 1. vii. 24. Luke i. 32, 33. John xviii. 33, 36, 37. Acts v. 31. Rev. xi. 15. i, 5,

3. The typical resemblance holds good in the peculiar character of this "royal priesthood." The very names are significant, that of Melchisedek being by interpretation, "King of righteousness," and the name of his city Salem signifying "peace;" thus he typified the " Prince of peace," the great Reconciler of God and man, and of men to one another, in perfect consistency with the interests of righteousness, and the honour of the divine law and justice; and who is