who join in the song of praise to the Lamb, as being redeemed by his blood: and the part which they afterwards bear is remarkable; for we read, " And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, honour, glory, and power be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the four living creatures said, Amen.' The sum of these particulars may be thus briefly stated. I find certain living creatures accompanying, bearing up, moving amidst, the fire of the Divine presence. These creatures are compounded of the lord of the creation of God, the king of the beasts of the forest, the noblest of birds, and the most useful of domesticated animals. I find these creatures called the impression of similitude, the crown of beauty; I find them saying that the fulness of the earth is the glory of God; I find that, on their ascription of holiness to the Lord God Almighty, the Church confesses the justice of the ascription, because God has made all things, and for his pleasure they are and were created; and finally, when the consummation of the gathering together all things in Christ, both which are in heaven and which are in earth and under the earth, is announced by the universal song of praise from the 5 Rev. v. whole animated creation, I find these living creatures, as the heavenly symbols of creation, assenting to Creation's doxology, with their "Amen, even so let it be." For Now, on this supposition, the lesson taught to our first parents by the first tabernacle, must have been plain indeed. Amidst, and moving in the very fire of the Divine wrath, they might see the emblems of that creation which had fallen under the curse of God, and which therefore that wrath should blight and wither. And I am not assuming too much in supposing that the meaning of the emblems was then understood. language was not to them the pliable and conventional instrument which we in these latter days find it. However we view the mysterious account of its origin, and whatever interpretation we put upon the simple assertion of Scripture, that Adam gave names to every living thing; we must gather that the attributes and qualities of things entered into their names, and that they were not chosen at random. And the more we examine into that language, which, if not the very one in which these names were given, is near akin to it and of the same character, the more we are led to conclude, setting aside fanciful etymologies, that almost all words have had primary meanings, distinct from, and including more than their present acceptations. If the impression of truth and reality, which first gave currency to the appellations of things, has long since been worn off, it was then, at least, sharp and perfect; and the early fathers of mankind no doubt acknowledged in their converse, qualities and resemblances of which we have for ever lost sight. I believe, therefore, that they further saw in that original tabernacle, the fact that God and his creation were reconciled, that an atonement had been made, and that there was pardon for sin. I pause not, in my present Lecture, to enquire into the manner in which that pardon was sought and vouchsafed: this will employ us hereafter. I proceed to illustrate my position by the subsequent testimony of the Old Testament dispensations. The author of the Epistle to the Hebrews expressly states, in ascribing the acceptance of Abel and Enoch to their faith, "He that cometh to God must believe that he is a rewarder of them that diligently seek him." But how should man seek the God whom he had offended, and from whose voice he fled in consciousness of his sin and impurity, except the Lord had said unto him, "Seek ye my face;" except he had reason to know that the breach was healed, and he was under a dispensation of reconciliation? But a more striking instance of God's merciful purposes towards mankind is manifested in the history of the deluge. I waive all question respecting attendant circumstances, and take the simple Scripture narrative. All flesh had corrupted their way upon the earth. Born in sin originally, but with the means of grace before them, they had rejected the offers of mercy and spiritual life, and had added sin unto sin. "The end of all flesh is come before me," are the awful words of the Almighty. But to whom are they spoken? Not to the destroying angel of wrath, nor in threatening to the trembling world which was about to perish; but in confidence to one of his fallen creatures, even Noah, with whom God was pleased to establish his covenant. it seems as if the day of wrath were come. Still The fury of the Lord is let loose over the creation. All in whom was the breath of life upon the earth died. Why then should one family be saved amidst this general wreck? Might not the eternal promises of God have been accomplished to that faithful man, compatibly with his present subjection to the general judgment of waters? Doubtless: but in the temporal preservation of this family, God testified that his purposes of mercy to mankind were still being developed; that it was needful to the completeness of the counsel of his will in Christ, that the new world should be linked in existence to the old. Can we suppose that one who had preached the righteousness of faith to the rebellious world for so many years, could have been so blind to D spiritual realities, as merely to recognize in his preservation a cause for personal or domestic thankfulness? Can we suppose that he did not see in the appalling desolation around him, and his own exemption from it, a sensible proof of that mercy in the midst of wrath, the belief in which must have long furnished his chief spiritual consolation? But the waste of waters has disappeared, and the preserved family issue forth upon the face of the fresh earth. What is the first act of God towards man? We might have expected that a code of pains and penalties would have been given, and severity, before unheard of, exercised to keep the purified world from pollution. But it is otherwise. The first act is a covenant of mercy; wherein, while man's depravity is distinctly recognized, God's favour and gracious purposes towards him are set in bright contrast with it. Next in order after the second father of mankind, I find the patriarch Job preaching by example and discourse, that God's mind towards man is that of a just and pure, but a reconciled Judge. In the midst of his afflictions, I find the reliance of faith: "Though he slay me, yet will I trust in him: He also shall be my salvation." This feeling towards God, whose wrath was heavy upon him, is set in affecting contrast with the 6 Job xiii. 15, 16. 996 |