Imatges de pàgina

Josephus sets down the time so as to make the birth of Christ a. M. 4145, i. e. supporing this destruction to be A. D. 70,

That Josephus was accurate in the last pe. riod is clear from the prophecy in Daniel of seventy weeks; one week and half a week, succeedingthe end of the cap:ivity to the death of Christ; half a week, thirty five years, was the time from the birth of our Saviour to his death; seventy years elapsed from this vision to the time Ezra was commisioned by Artaxerxes; and the remaining time was just seven seventies, Add to there the seventy years of the captivity, and the time agrees precisely with Josephus, viz, six hundred and thirty years from the destruclion of the first temple to the birth of Christ. And Matthew divid. ing the number of the generations from David to Christ equally, at ihe time of the cap. tivity, favors much the enlarged numbers giv. en by Josephus to this fult period, which make ihe two periods more equal, And alfo, the Apostle to the Galatians, having quoted the promile made to Abraham when he left Haran, at which time he was seventy-five years old, and then saying, that this covenant of promise was made four hundred and thirty years be; ore the giving of the law, which ex- .. actly agrees with Jofephus, greatly strength. ens this part of his chronology; indeed there seems to be no room to doubt of Josephus being right as to this period.

These observations, however, are not made to fix an era, but to thew rather that the age of the world cannot now, with certainly be

determined, and the greater probability exifts that the common computation is somewhat short of the true time. They who follow the directions of their Lord, and are watchful concerning his appearing, may come to an instrustive knowledge of the approach of this most folemn event, upon much furer grounds than the best calculations of the age of the world; even were it certain that the great Sabbath would commence exactly with the feven thousand years.

In the first world, one day in seven was ho. ly; and the holiness of God the truth of the eternal confecration, was there signified by a few other articles, particularly, that commandment of the Lord God, which interdicted the tree of knowledge to be used or even to be touched; and this was enough to solemnize the creation.-But, what! what will be the purity and solemnity of the coming world! there, every day will be holy; it will be all one Sabbath; every article in that world will bear the stamp of Mount Zion, and every creature be clad in the vestments of the Lord's retinue. In that day shall there be upon the bells of the horses, MOLINESS UNTO THE LORD: and the pots in the Lord's house shall be like the bowls before the altar.And in that day there shall be no more the Canaanite in the house of the Lord of Hofts.

Section 6. Man crowned with Glory and

Honor. As Christ is called the Image of God on account of the expression of the divine will in him, one part of which is expressed in his being set up in the glory of the eternal Majesty; so, according to the state of Christ, man being made in the image of God, he was crowned with glory and honor.

All rational union in the scriptures is considered as covenant union more or less explicit; and the principle of covenant union between men and Chrift being uniformly the fame as that of a fellowship, partnership, or marriage, which places the parties, as to interests, upon an equality; consequently, the union of Adam with Christ, as Lord of Creation, which is properly called the covenant of life, made man the lord of the creation; the same as the union with the Lord our righteousness, called the covenant of grace, entitles believers to all the immunities of the holy city, new Jerusalem, and makes the church the Lord our righteousness, Jer. xxxiii. 16. and by which union all the faithful have a right to the distinguishing glories of the Head, and Lord of the new world, such as the resurrection, and the life, which, in its nature, is

eternal; and power, as lords, to triumph over death, and live and reign in that world in which he liveth and reigneth by his own

and his Father's righteousness, in the execution of the glorious eternal covenant,

It appears, therefore, that the exaliation, glory and honor of Adam was a matter of mere bounty bestowed upon him in the conftirution of his creation, uniting him with the all glorious, all-meritorious Lord of Creation, and consisted no more in any inherent virtue and merit of his, than the exaltation and glory of the redeemed saints in the kingdom of God, consists in any holines: and mesit of theirs ; and that without this union he could not have enjoyed the honors of a crown and the riches of a dominion. Thus we find that all glory is of Christ; he was, and is, and is to come, the alone source of riches, and honor, and glory, and blessing.

Had man been created in a forin answera. ble to the other creatures of God, and had he been placed in the condition of a subject merely, and made a fellow-servant with ihe angels under the dominion of the Lord of heaven and earth, his flate would have been natural; his formation then, together with the whole franie of the universe, would only have manifested the power, skill and benevolence of the Creator; and there would have been no:hing in the human nature mysterious ard calculated to excite wonder, more than in the nature of the angels. But that man, yefterday the dust of ihe ground, should be made in die image of God, and be capacitated for dominion; that he should be clothed with the robes of majely, have a crown set upon his head, and be placed over worlds! ihis

has been a wonder from the beginning, it is now, and through the endless ages of eternity it will never cease to be a wonder,

This is the wonderful subject which is in. troduced with such pathos and solemnity in the eighth Pfalm. What is man, that thou art mindful of him? and the son of man; that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Thou madeft him to have dominion over the works of thy hands; thou hast put all things under his feet : All sheep and oxen; yea, and the beasts of the field:

The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.

This indeed is a deep mystery, a hard question; but it is opened in the same Psalm, at leaft, a clue appears to be given to the interesting answer in the words of the first verse, which are repeated in the last, where the Holy Ghost signifies, that this glory and honor of Adam arose from his being, by the soveteign pleasure of his Maker, united to and set up in the glory of Christ; who is here spoken of, as in many other places, under the appellation of the Lord's name, from whose merit and excellency all this honor and glory was, and is still to be derived to man; to whom, therefore, our whole attention is called, and all must be ascribed. O Lord our Lord, how excellent is thy name in all the earth!


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